JACOB  HAMBLIN, 


A  NARRATIVE  OF  HIS   PERSONAL  EXPERIENCE,  AS 

A    FRONTIERSMAN,    MISSIONARY    TO    THE 

INDIANS    AND    EXPLORER, 


DISCLOSING 


interpositions  of  providence,  Revere  privations,  perilous 
Situations  and  Remarkable  (Escapes. 


FIFTH  BOOK  OF 


THE  FAITH-PROMOTING  SERIES, 


Designed  for  the  Instruction  and  Encouragement  of 
Young  Latter-day   Saints. 


JUVENILE  INSTEUCTOK  OFFICE, 
Salt  Imlte  City,  Utah. 

1881. 


THE  FlITH-PROMOTING  SERIES. 


i. 

MY  FIRST  MISSION,  by  Prest.  Geo.  Q.  Cannon.  Price,  25  eta. 

II. 

A  STRING  OP  PEARLS,  from  the  pen  of  Prest.  Taylor  and  others. 

Price,  25  cts. 

III. 

LEAVES    FROM    MY    JOURNAL,    by    Prest.    Wilford    Woodruff. 

Price,  25  cts. 

IV. 

OEMS   FOR   THE   YOUNG    FOLKS,  by  Bp.    A.  A.   Kiraball,  Bp. 
Benj.  Brown,  and  others.  Price,  25  cts. 

Y. 

JACOB  HAMBLIN,  a  narrative  of  his  personal  experience,  as  a  frontiers- 
man, missionary  to  the  Indians  and  explorer.  Price,  35  cts. 


5<f  7  2-& 

Bancroft  Library 


PREFACE. 


IN  issuing  to  the  public  this,  the  Fifth  Volume  of  the 
FAITH-PROMOTING  SERIES,  we  feel  that  we  are  making 
an  addition  to  our  home  literature  that  will  be  appreciated  by 
the  Saints  generally.     The  manner  in  which  the  former  vol- 
umes of  this  Series  have  been  received,  encourages  us  to 
'  entertain  this  hope. 

Brother  Jacob  Hamblin  has  spent  the  most  of  his  life  as  a 
faithful,  humble  worker  in  the  cause  of  Ood.  Though  he 
has  labored  as  a  missionary  such  a  great  proportion  of  his 
time  during  the  past  forty  years,  it  has  been  in  a  sphere  which 
has  not  brought  him  into  prominence  before  the  public. 
Even  his  name  has  seldom  appeared  in  public  print.  Brother 
Hamblin  has  never  sought  notoriety.  He  has  been  prompted  by 
motives  far  more  noble.  He  is  such  a  modest  man  that  he  would 
be  content  to  ever  remain  in  obscurity.  Indeed,  it  was  onlj7  after 
earnest  solicitation  that  he  was  induced  to  narrate,  for  Brother 
James  A.  Little's  pen  to  record,  the  incidents  herein  published, 
However,  though  not  written  for  that  purpose,  we  trust  the 
publication  of  this  book  will  result  in  making  him  better 
known  and  appreciated  by  his  brethren  and  sisters.  It  is  a 
simple,  unvarnished  recital  of  incidents  of  thrilling  interest, 
remarkable  adventures  and  special  manifestations  of  provi- 
dence, that  we  think  cannot  fail  to  entertain  and  benefit  all 
who  read  it. 


IV;  PREFACE. 


Brother  Hamblin's  testimony  of  God's  goodness  towards 
him,  and  His  willingness  to  answer  prayer,  should  inspire  and 
strengthen  young  Latter-day  Saints.  His  cheerful  self-denial, 
his  devotion  to  the  work  of  the  Lord,  and  the  joy  he  has 
found  in  it  should  stimulate  them  to  zeal  in  emulating  his 
example.  His  portrayal  of  the  policy  pursued  by  the 
Saints  in  dealing  with  the  Indians,  should  enlighten  strangers 
who  may  read  this  book  upon  a  subject  about  which  this 
people  have  been  greatly  maligned. 

There  are  many  important  lessons  to  be  learned  from  the 
narrative  herein  published,  and  we  trust  that  it  may  prove 
profitable  to  all  who  read  it. 


CONTENTS. 


CHAPTEK    I. 

Early  incidents  of  my  life — Providential  care  over  me — Mar- 
riage— Hear  the  Gospel,  and  embrace  it — Signs  follow — 
Opposed  by  relatives— Predict  my  Father's  baptism— My 
Father  Healed  in  answer  to  prayer.  Page  9. 

CHAPTEK    II. 

Arrival  at  Nauvoo — My  first  interview  with  the  Prophet  Joseph  - 
— Some  first  impressions  of  the  character  of  the  gathered 
Saints — Go   east  on   an  important    mission — Death    of  the 
Prophet— Keturn  to  Nauvoo — Providential  circumstance  on 
the  journey.  Page  15. 

CHAPTEK    III. 

Sidney  Kigdon  strives  for  the  guardianship  of  the  Church — He 
urges  his  claims  at  the  Conference— Brigham  Young,  Presi- 
dent of  the  Twelve,  and  others  of  the  Quorum  appear  in  the 
stand — A  remarkable  testimony  that  the  mantle  of  Joseph 
had  fallen  upon  Brigham  Young — Persecutions  of  the  Saints 
— Baptism  of  my  Parents — Preparations  for  the  exodus — 
Sickness — A  Methodist  comforter — Answer  to  prayer — Har- 
vest of  Quails — Miraculous  incidents  on  the  journey  to  Utah. 

Page  19. 

CHAPTEK     IY. 

Locate  in  Tooele  Valley— Indian  troubles— Escape  death  by  an 
Indian,  by  following  the  warning  of  the  Spirit— Hunting 
Indians — Sudden  aversion  to  shedding  their  blood— Decide 
to  protect  them  at  the  risk  of  my  life— Sent  again  to  hunt 
and  kill  Indians — Testimony  that  the  Lord  did  not  want  me 
to  kill  them,  but  to  carry  peace  to  them — A  dream  and  its 
fulfillment.  Page  26. 

CHAPTEK    Y. 

Mission  to  Southern  Utah — Locate  at  Harmony — Kemarkable 
Prophecies  of  Heber  C.  Kimball  fulfilled— Indians  Harvest- 
ing— Indian  "Medicineman" — Indian. woman  healed  under 
our  administration— Accompany  a  hunting  party-- A  fight 
for  a  squaw,  in  which  I  am  compelled  to  take  part— Sickness 
—Take  my  family  to  Southern  tTtah— Build  a  fort  on  the 
Santa  Clara— Rain  in  answer  to  prayer— Counsel  from  Presi- 
dent Young— We  refuse  to  administer  to  the  sick  until  they 
are  washed— A  sick  boy  dies,  and  the  Indians  grow  mad  and 
threaten  us  "We  follow  and  pacify  them.  Page  31. 


VI.  CONTENTS. 


CHAPTEK    VI. 

Retributive  justice  to  the  Indians — We  gain  influence  by  it — The 
Lord  gives  the  Indians  testimonies  of  the  truth — "War 
between  two  bands  of  Indians — A  woman  burned  to  death 
from  revenge— Promptings  of  the  Spirit — Stolen  horses 
recovered — Government  among  the  Indians — Appointed 
president  of  the  Indian  misssion— Visit  of  Apostle  George 
A.  Smith— United  States  army  on  its  way  to  Utah— Elder 
Smith's  advice  to  the  Saints— Mountain  Meadow  massacre. 

Page  41. 

CHAPTEK    VII. 

President  Young  requests  me  to  pilot  a  company  to  California- 
Save  a  white  man  from  being  tortured  by  the  Indians — 
Indians  determined  to  kill  the  company — I  pacify  them — 
Elders  Ira  Hatch  and  Dud  ley  Leavitt  sentened  to  be  killed  by 
the  Mohaves — Elder  Hatch  softens  their  hearts  by  oifering  a 
prayer — Allowed  to  escape  on  foot.  Page  47. 

CHAPTEE    VIIL 

President  Young's  Indian  policy — Expedition  to  Los  Vegas  and 
Colorado  Rivers — Suspicious  steamer  in  the  Colorado — 
Learn  its  purpose — Go  after  a  load  of  lead— Our  horses 
stolen — Eat  poison  cactus — Led  by  the  Spirit  providentially. 

Page  61. 

CHAPTER    IX. 

Visit  to  Salt  Lake  City — Interview  between  Elder  George  A. 
Smith  and  Governor  Cumming — Elder  Smith  urges  an 
investigation  of  the  Mountain  Meadow  massacre — Governor 
Gumming  objects — Appointed  sub-Indian  agents — Nearly 
killed  by  a  fall  from  a  tree— A  remarkable  vision — First 
mission  to  the  Moquis — Description  of  their  towns,  customs 
and  traditions— Some  of  the  Brethren  remain  with  them — 
Difficult  journey  home — Moquis  prediction.  Page  56. 

CHAPTER    X. 

Second  trip  to  the  Moquis — Two  Elders  left  to  labor  with  them 
— Lack  of  success,  owing  to  traditions  of  the  Indians  —Third 
mission  to  the  east  side  of  the  Colorado — George  A.  Smith, 
Jr.,  shot  by  the  Navajoes— Very  trying  experience— The 
wounded  man  .dies  in  the  saddle,  while  traveling— Forced  to 
leave  his  body  unburied— Bitter  reflections.  Page  64. 

CHAPTER    XL 

Arrival  at  Spaneshanks'  camp — His  friendly  spirit— Return 
home — Journey  in  the  winter  to  recover  the  remains  of 
George  A.  Smith,  Jr. — Destitute  condition  of  rny  family. 

Page  72. 


CONTENTS*  Vll. 


CHAPTER    XII. 

Many  Saints  called  to  settle  Southern  Utah— Destructive  flood 
on  the  Santa  Clara — Narrow  escape  from  drowning— Another 
visit  across  the  Colorado — A  new  route— Moquis  Indians 
pray  for  rain— Their  prayers  answered — Three  Indians 
return  with  us — Their  devotion  and  reverence — They  visit 
Salt  Lake  City.  Page  75. 

CHAPTEK    XIII. 

^The  Moquis  visitors  taken  home— Singular  presentiment  of  my 
Indian  boy — The  route  south  of  St.  George  taken  the  second 
time— Cataract  Canyon— The  lost  Moquis  and  the  "medicine 
man" — Meeting  with  the  brethren  who  had  been  left  at  the 
Moquis  towns— Explorations  about  the  San  Francisco  Moun- 
tains—  Keturn  home  —  Great  suffering  with  thirst  —  My 
Indian  boy  dead  and  buried,  as  he  had  predicted  he  would 
be.  Page  81. 

CHAPTEPv     XIY. 

Change  in  the  spirit  of  the  Indians — Some  insight  into  their 
privations  and  trials— They  threaten  hostilities— Difficulties 
with  them  settled— A  kind,  peaceful  policy  the  best— Visit 
to  the  Moquis  towns — The  people  are  invited  to  live  with 
the  Saints — Their  objections  to  removing— Hostile  attitude  of 
the  Navajoes — Keturn  home— Suffering  with  thirst— A 
providential  supply  of  water — Dr.  Whitmore  killed— Severe 
sickness— Healed  in  answer  to  prayer.  Page  87. 

CHAPTEK    XV. 

Travels  among  the  Indians— "Watching  the  frontiers— Trip  to 
the  Moquis  towns— Great  raid  of  the  Navajoes  —  A  good 
opportunity  lost  of  recovering  stolen  stock — Skirmishes  with 
Kaiders— A  peaceable  agreement  with  the  Navajocs  desir- 
able—Yisit  of  President  Young  to  Kanab.  Page  92. 

CHAPTEK     XYI. 

Yisits  among  Utah  Indians— Meet  Major  Powell— Employed^  to 
accompany  him  —  Council  with  the  Shi-vwits  —  Major 
Powell's  description  of  it.  Page  96. 

CHAPTEK    XVII. 

Journey  to  Fort  Defiance — Interesting  visit  among  the  Moquis 

towns —Arrival   at  Fort  Defiance— General  council  of  the 

chiefs  of  the  Navajoe    nation— Great  peace  talk — Keturn 

home — Treaty  of  peace  in  one  of  the  Moquis  towns — Stolen 

sheep  recovered  for  a  Navajoe.  Page  99. 

CHAPTEK    XVIII. 

Moquis  Indians  destroy  many  Navajoes — An  Oriba  and  his  wife 
accompany  us  home — Peace  talk  with  the  Piutes — A  dream 
and  its  fulfillment — Tuba's  prayer — Choog,  the  Indian 
prophet — His  prediction  Fatal  fire  in  Kanab.  Page  103. 


Till.  CONTENTS. 


CHAPTEK     XIX. 

Visit  of  Tuba  and  his  wife  to  the  Washington  factory  arid  flour- 
ing mill— Many  j^avajoes  come  to  trade  with  our  people- 
Take  Tuba  and  his  wife  home — More  talk  about  the  death  of 
Young  George  A.  Smith — Saints  called  to  settle  in  Arizona 
— They  become  discouraged  and  return  to  Utah — Navajoes 
murdered  in  Grass  Valley — War  imminent — Sent  to  settle 
the  difficulty — Two  miners  accompany  me — Indians  call  a 
council.  Page  107. 

CHAPTEK    XX. 

Indians  assemble — The  council  lodge — Accused  of  lying  to  the 
Indians — Informed  that  I  must  die— Privilege  granted  the 
Smith  Brothers  of  escaping — They  refuse  to  desert  me  to 
save  their  lives — Violent  speeches — Young  Indians  eager  for 
revenge— Interpreters  afraid  to  speak — Indians  propose  a 
compromise — 350  head  of  cattle  and  horses  demanded— I 
refuse  to  pay  for  a  crime  the  "Mormons"  never  committed 
— They  threaten  to  burn  me — My  coolness  creates  a  favor- 
able impression — An  agreement— "We  regain  our  liberty. 

Page  114. 

CHAPTEE    XXI. 

Smith's  version  of  the  trying  ordeal — A  graphic  description 
from  a  Gentile  standpoint — Explanation.  Page  120. 

CHAPTEK    XXII. 

Start  home — Meet  emigrants  to  Moancoppy — Visit  Presidents 
Young  and  Smith — Return  to  meet  the  Indians — Providence 
favors  me — Hastele  fails  to  meet  me — Keturn  home — Moan- 
coppy mission  broken  up — Sent  with  D.  D.  Me  Arthur  to 
establish  a  trading  post — Hastele  visits  Kanab,  and  starts  to 
the  Sevier  to  learn  about  the  murder — I  stay  at  home — Tes- 
timony that  I  should  accompany  him — Indian  Discernment 
— Hastele  is  satisfied.  Page  127. 

CHAPTEK    XXIII. 

Visit  Fort  Defiance— Mr.  Daniels,  inspector  of  Indian  agencies 
— His  prejudice  against  the  "Mormons" — Mr.  Trewax,  the 
preacher— Peace  talk— Mission  re-established.  Page  132. 

CHAPTEK     XXIV. 

Company  start  to  visit  the  Arizona  settlements — Disaster  in  the 
Colorado — Bishop  Koundy  drowned — Explore  a  new  route — 
Promise  fulfilled — Visit  settlements— Severe  experience  on 
homeward  trip — Assurance  of  approval  from  President 
Young — Trip  across  the  Colorado  in  search  of  a  criminal — 
Moquis  ceremonies  to  bring  rain — Conclusion.  Page  135. 


JACOB    HAMBLIN. 


A    NARRATIVE    OF    PERSONAL    EXPERIENCE. 


CHAPTER   I. 

EARLY  INCIDENTS  OF  MY  LIFE — PROVIDENTIAL  CARE  OVER 
ME — MARRIAGE — HEAR  THE  GOSPEL,  AND  EMBRACE  IT 
— SIGNS  FOLLOW — OPPOSED  BY  RELATIVES — PREDICT 
MY  FATHER'S  BAPTISM— MY  FATHER  HEALED  IN  ANSWER 
TO  PRAYER. 

I  WAS  born  in  Salem,  Ashtabula,  Co.,  Ohio,  on  the  6th  of 
April,  1819.  When  I  was  three  months  old,  my  father 
removed  to  Geauga  Co.,  in  the  same  State.  That  country 
was  then  a  wilderness,  covered  with  a  heavy  growth  of  tim- 
ber. In  my  early  life  I  assisted  my  father  in  chopping  timber 
and  clearing  land. 

It  required  twenty  faithful  days'  work  to  clear  one  acre, 
and  render  it  fit  for  the  harrow  and  a  crop  of  wheat.  In 
about  three  years  the  roots  of  the  trees  would  decay,  so  that 
the  soil  could  be  worked  with  a  plow. 

In  1836,  I  removed,  with  nay  father,  to  Wisconsin  Terri- 
tory. I  remember  passing  through  Chicago,  then  a  mere 
hamlet,  but  now  a  large  and  wealthy  city. 

Seventy  miles  north-west  of  Chicago,  my  father,  in  com- 
pany with  two  friends,  Messrs.  Pratt  and  Harvey,  located  at 
a  place  called  Spring  Prairie.  It  was  the  most  delightful 
country  I  had  ever  seen.  It  was  beautiful  with  rolling 
prairies,  groves  of  timber,  numerous  springs  of  pure  water, 
and  an  occasional  lake  abounding  with  fish. 


10  NARROW  ESCAPES. 

My  father  and  I  each  made  a  claim  on  eighty  acres  of 
government  land  which  was  expected  soon  to  come  into  the 
market.  I  was  not  yet  of  age,  and  my  father,  wishing  to 
return  to  Ohio  for  his  family,  proffered  to  give  me  the 
remainder  of  my  time,  during  the  summer,  if  I  would  take 
care  of  the  crop  already  sown. 

During  his  absence,  I  had  the  misfortune  to  cut  one  of  my 
knees.  I  took  cold  in  it,  and  it  became  much  inflamed  and 
swollen.  The  family  with  whom  I  was  living  did  not  think  I 
could  get  well.  The  swelling  had  reached  my  body,  and  as 
soon  as  it  extended  a  little  farther,  the  people  expected  me 
to  die.  I  quite  despaired  of  ever  seeing  my  parents  again. 

In  my  childhood,  I  had  imbibed  a  belief  that  there  was  a 
God  who  would  hear  my  prayers  when  I  was  in  trouble.  I 
managed  to  drag  myself  a  short  distance  into  a  hazel  thicket, 
where  I  besought  the  Lord  to  have  mercy  upon  me,  and  not 

let  me  die. 

That  evening,  a  Mrs.  Campbell  called  at  the  house.  She 
said  she  was  passing  by  and  felt  impressed  to  call  in,  but  did 
not  know  for  what  purpose.  After  explaining  to  her  my  situ- 
ation, she  said  "I  now  know  why  I  came  in  here,  for  I  can 
bring  that  swelling  all  out." 

This  was  accomplished  by  steaming,  and  I  soon  got  about, 
and  again  had  the  privilege  of  meeting  my  parents  and  other 

relatives. 

The  second  season  after  this  occurrence  my  father  told  me 
that,  as  I  had  been  a  faithful  boy,  I  might  go  and  do  some- 
thing for  myself.  I  took  a  bundle  of  clothing,  and  traveled 
westward  118  miles  to  the  Galena  lead  mines.  I  worked 
there  nearly  a  year. 

Twice  during  that  time  I  barely  escaped  being  buried  about 
100  feet  under  ground,  by  the  caving  in  of  the  earth.  At 
one  time,  when  200  feet  below  the  surface  of  the  ground,  a 
rock  fell  on  a  man  who  was  working  with  me,  and  killed  him 
instantly.  While  dragging  his  mangled  body  along  the  drift, 
and  ananging  a  rope  by  which  to  raise  it  up  the  shaft,  such  an 
aversion  to  mining  came  over  me,  that  I  did  not  go  back  to  my 
labor  again.  I  returned  with  the  money  I  had  earned,  and 
paid  for  my  land, 


MARRIAGE.  11 

In  the  autumn  of  1839,  I  married  Lucinda  Taylor.  She, 
as  well  as  myself,  had  a  numerous  circle  of  relatives.  I 
enclosed  my  land  with  a  good  fence,  built  a  comfortable 
house,  and  made  up  my  mind  to  live  and  die  on  the  place.  I 
believed  the  Bible,  but  was  without  faith  in  any  of  the 
religious  sects  of  the  day,  and  had  given  up  all  hopes  of  find- 
ing a  religion  that  I  could  believe  to  be  true. 

In  February,  1842,  a  neighbor  called  at  my  house,  and  told 
me  that  he  had  heard  a  '  'Mormon"  Elder  preach.  He 
asserted  that  he  preached  more  Bible  doctrine  than  any  other 
man  he  had  ever  listened  to,  and  that  he  knew  what  he  preached 
was  true.  He  claimed  that  the  gospel  had  been  restored  to  the 
earth,  and  that  it  was  the  privilege  of  all  who  heard  it  to 
know  and  understand  it  for  themselves. 

What  this  neighbor  told  me  so  influenced  my  mind,  that  I 
could  scarcely  attend  to  my  ordinary  business. 

The  Elder  had  left  an  appointment  to  preach  again  at  the 
same  place,  and  I  went  to  hear  him.  When  I  entered  the 
house  he  had  already  commenced  his  discourse.  I  shall  never 
forget  the  feeling  that  came  over  me  when  I  saw  his  face  and 
heard  his  voice.  He  preached  that  which  I  had  long  been 
seeking  for ;  I  felt  that  it  was  indeed  the  gospel. 

The  principles  he  taught  appeared  so  plain  and  natural, 
that  I  thought  it  would  be  easy  to  convince  any  one  of  their 
truth.  In  closing  his  remarks,  the  Elder  bore  testimony 
to  the  truth  of  the  gospel. 

The  query  came  to  my  mind :  'How  shall  I  know  whether  or 
not  these  things  are  so,  and  be  satisfied?  As  if  the  Spirit 
prompted  him  to  answer  my  inquiry,  he  again  arose  to  his  feet 
and  said :  "If  there  is  anyone  in  the  congregation  who  wishes 
to  know  how  he  can  satisfy  himself  of  the  truth  of  these 
things,  I  can  assure  him  that  if  he  will  be  baptized,  and  have 
hands  laid  upon  him  for  the  gift  of  the  Holy  Ghost,  he  shall 
have  an  assurance  of  their  truth. ' ' 

This  so  fired  up  my  mind,  that  I  at  once  determined  to  be 
baptized,  and  that  too,  if  necessary,  at  the  sacrifice  of  the 
friendship  of  my  kindred  and  of  every  earthly  tie. 

I  immediately  went  home  and  informed  my  wife  of  my 
intentions, 


12  BAPTISM  AND   CONFIRMATION. 

*  She  told  me  that  if  I  was  baptized  into  the  "  Mormon" 
Church,  I  need  not  expect  her  to  live  with  me  any  more. 

The  evening  after  the  Elder  had  preached  I  went  in  search 
of  him,  and  found  him  quite  late  at  night.  I  told  him  my 
purpose,  and  requested  him  to  give  me  a  "  Mormon  Bible." 
He  handed  me  the  Old  and  New  Testament. 

I  said,  "I  thought  you  had  a  new  Bible."  He  then 
explained  about  the  coming  forth  of  the  Book  of  Mormon, 
and  handed  me  a  copy  of  it. 

The  impressions  I  received  at  the  time  cannot  be  forgotten. 
The  spirit  rested  upon  me  and  bore  testimony  of  its  truth, 
and  I  felt  like  opening  my  mouth  and  declaring  it  to  be  a  rev- 
elation from  Grod. 

On  the  3rd  of  March,  1842,  as  soon  as  it  was  light  in  the 
morning,  I  started  for  a  pool  of  water  where  I  had  arranged 
to  meet  with  the  Elder,  to  attend  to  the  ordinance  of  baptism. 
On  the  way,  the  thought  of  the  sacrifice  I  was  making  of 
wife,  of  father,  mother,  brothers,  sister  and  numerous  other 
connections,  caused  my  resolution  to  waver. 

As  my  pace  slackened,  some  person  appeared  to  come  from 
above,  who.  I  thought,  was  my  grandfather.  He  seemed  to 
say  to  me,  "  Go  on,  my  son;  your  heart  cannot  conceive,  nei- 
ther has  it  entered  into  your  mind  to  imagine  the  blessings  that 
are  in  store  for  you,  if  you  go  on  and  continue  in  this  work. ' ' 

I  lagged  no  more,  but  hurried  to  the  pool,  where  I  was 
baptized  by  Elder  Lyman  Stoddard. 

It  was  said  in  my  confirmation,  that  the  spirits  in  prison 
greatly  rejoiced  over  what  I  had  done.  I  told  Elder  Stoddard 
my  experience  on  my  way  to  the  water. 

He  then  explained  to  me  the  work  there  was  for  me  to  do 
for  my  fathers,  if  I  was  faithful,  all  of  which  I  believed  and 
greatly  rejoiced  in. 

On  my  way  home,  I  called  at  the  house  of  one  of  my  neigh- 
bors. The  family  asked  me  if  I  had  not  been  baptized  by  thev 
"  Mormon"  Elder.  I  replied  that  I  had.  They  stated  that 
they  believed  what  he  preached  to  be  the  truth,  and  hoped 
they  might  have  the  opportunity  of  being  baptized. 

The  following  day  Elder  Stoddard  came  to  my  house,  and 
told  me  that  he  had  intended  to  leave  the  country,  but  could 


PREDICT  MY  FATHER'S  BAPTISM.  13 

not  go  without  coming  to  see  me.     For  what  purpose  he 
had  come,  he  knew  not. 

I  related  to  him  what  my  neighbors  had  said.  He  held 
more  meetings  in  the  place,  and  organized  a  branch  before 
leaving. 

When  my  father  learned  that  I  had  joined  the  uMormons," 
he  said  he  thought  he  had  brought  up  his  children  so  that 
none  of  them  would  ever  be  deceived  by  priestcraft;  at  the 
same  time  he  turned  from  my  gate,  and  refused  to  enter  my 
house. 

Other  relatives  said  that  my  father  knew  better  than  to  be 
deceived  as  I  had  been.  I  answered  them  by  predicting  that, 
much  as  he  knew,  I  would  baptize  him  into  the  Church 
before  I  was  two  years  older. 

All  my  relatives,  except  one  brother,  turned  against  me, 
and  seemed  to  take  pleasure  in  speaking  all  manner  of  evil 
against  me.  I  felt  that  I  was  hated  by  all  my  former  ac- 
quaintances. This  was  a  great  mystery  to  me. 

I  prayed  to  the  Lord  and  was  comforted.  I  knew  that  I 
had  found  the  valuable  treasure  spoken  of  by  our  Savior,  and 
I  was  willing  to  sacrifice  all  things  for  it. 

My  wife's  father  took  great  pains  to  abuse  and  insult  me 
with  his  tongue.  Without  having  any  conception  how  my 
prediction  would  be  fulfilled,  I  said  to  him  one*  day,  "You 
will  not  have  the  privilege  of  abusing  me  much  more. ' '  A 
few  days  after  he  was  taken  sick,  and  died. 

Soon  after  the  death  of  her  father,  my  wife  asked  me, 
good-naturedly,  why  I  did  not  pray  in  the  house  or  with  her. 
I  replied,  that  I  felt  better  to  pray  by  myself  than  I  did 
before  unbelievers.  She  said  that  she  was  a  believer ;  that 
her  father  had  appeared  to  her  in  a  dream,  and  told  her  not 
to  oppose  me  any  more  as  she  had  done ;  and  that  he  was  in 
trouble  on  account  of  the  way  he  had  used  me.  Soon  after 
this  she  was  baptized,  which  was  a  great  comfort  to  me. 

In  the  autumn  of  1842,  Elder  Stoddard  returned  to  the 
Country  where  I  Jived,  to  labor  in  the  ministry,  and  ordained 
me  an  Elder. 

About  the  same  time  my  wife  was  taken  very  sick.  By  her 
request  I  administered  to  her,  and  she  was  immediately  healed. 


14  START  FOR  NATJVOO. 

I  visited  my  father,  and  informed  him  that  signs  followed 
the  believer,  as  in  the  days  of  the  apostles ;  that  I  was  a 
believer,  and  had  been  ordained  an  Elder  in  the  Church  of 
Jesus  Christ  of  Latter-day  Saints,  and  that  the  signs  followed 
my  administrations. 

He  ordered  me  out  of  his  house  for  believing  such  non- 
sense. I  went  out,  reflecting  as  to  whether  or  not  I  had  done 
wrong  in  predicting  that  I  would  baptize  him  in  less  than  two 
years. 

Some  time  after  this  he  was  taken  sick,  and  I  went  to  see 
him.  My  mother  told  me  he  had  the  spotted  fever,  and  that 
there  was  no  hope  of  his  recovery.  She  believed  he  was  dy- 
ing, and  so  it  appeared  to  me ;  but  I  thought  that  God  could 
and  would  save  him  if  I  prayed  for  him. 

I  retired  to  a  private  place,  and  prayed  to  the  God  of  Abra- 
ham to  have  mercy  on  my  father  and  heal  him,  that  he  might 
have  an  opportunity  of  obeying  the  gospel. 

It  was  a  moonlight  night,  and  when  I  returned  to  the 
house  my  mother  stood  at  the  door.  She  spoke  to  me  very 
kindly,  and  said : 

"Jacob,  the  fever  has  left  your  father  i  he  has  spoken,  and 
wants  to  see  you. ' ' 

As  I  approached  him  he  said,  "The  fever  has  left  me,  and 
your  moth*er  says  that  you  came  to  me  and  went  away  again. 
What  has  made  such  a  sudden  change?  Do  you  know?  " 

I  answered  that  I  had  prayed  for  him,  that  I  was  a  believer 
in  the  gospel  of  the  Son  of  God,  and  in  the  signs  following 
those  that  believe. 

"Well,"  said  he,  "if  it  is  the  gospel,  I  would  like  to  know 
it;  but  if  it  is  priestcraft,  I  want  nothing  to  do  with  it." 

Soon  after  the  sickness  of  my  father,  I  sold  my  home, 
gathered  up  my  effects  and  started  for  Nauvoo,  Hancock  Co., 
Illinois. 

In  passing  my  father's  house  I  found  him  quite  well,  and 
he  desired  me  to  remain  over  night.  He  showed  much 
interest  in  the  principles  of  the  gospel,  and,  when  I  left 
his  house  in  the  morning,  the  Spirit  manifested  to  me  that  my 
father  and  his  household  would  yet  accept  the  truth. 


ARRIVAL  AT  NAUVOO.  15 


CHAPTER   II. 

ARRIVAL  AT  NAUVOO — MY  FIRST  INTERVIEW  WITH  THE 
PROPHET  JOSEPH — SOME  FIRST  IMPRESSIONS  OF  THE 
CHARACTER  OF  THE  GATHERED  SAINTS — GO  EAST  ON 
AN  IMPORTANT  MISSION — DEATH  OF  THE  PROPHET — 
RETURN  TO  NAUVOO — PROVIDENTIAL  CIRCUMSTANCE  ON 
THE  JOURNEY. 

I  TRAVELED  westward  about  100  miles  to  the  Mississippi 
•  river,  where  I  took  passage  on  a  steamer  to  Nauvoo.  I 
landed  in  the  night.  In  the  morning,  I  asked  a  young  man 
where  the  Prophet  lived.  He  pointed  out  the  way  to  the 
residence  of  Joseph  Smith,  Jr.,  and  said,  "If  you  are  going 
to  see  the  Prophet,  do  not  take  any  money  with  you.  If  you 
do,  he  will  get  it. ' ' 

I  asked  the  youth  if  he  was  a  "Mormon."  He  replied 
that  he  was,  and  that  his  father  was  a  High  Priest.  I 
thought  it  strange  that  he  should  talk  as  he  did. 

As  I  passed  along  one  of  the  streets  of  the  town,  I  saw  a 
tall,  noble-looking  man  talking  with  another.  An  impression 
came  over  me  that  he  was  the  person  I  was  looking  for.  In- 
quiring of  a  bystander,  I  learned  that  my  impression  was 
correct. 

One  of  the  company  asked  the-  Prophet  for  some  money  he 
had  loaned  him.  He  replied  that  he  would  try  and  get  it 
during  the  day.  I  offered  him  the  money,  but  he  said: 
"Keep  your  money.  I  will  not  borrow  until  I  try  to  get 
what  is  owing  me.  If  you  have  just  come  in  and  wish  to  pay 
your  tithing,  you  can  pay  it  to  Brother  Hyrum ;  he  sees  to 
that." 

I  soon  learned  to  discriminate  between  the  different  kinds 
of  people  who  had  gathered  to  Nauvoo.     Some  were  living 
the  lives  of  Saints;    others  were  full  of  deceit  and  were  ' 
stumbling-blocks  in  the  way  of  those  who  were  striving  to  do 
right. 


16  CALLED  ON  A  MISSION. 

The  following  winter  I  chopped  wood  on  an  island  in  the 
Mississippi  river,  twenty  miles  above  Nauvoo. 

The  Prophet  Joseph  had  told  the  people  that  the  time  had 
come  which  was  spoken  of  by  the  prophet  Malachi,  when  the 
hearts  of  the  fathers  must  turn  to  the  children,  and  the 
hearts  ot  the  children  to  the  fathers ;  the  Saints  must  seek 
for  the  spirit  of  this  great  latter-day  work,  and  that  they 
must  pray  for  it  until  they  received  it. 

I  had  made  a  practice  for  several  days,  of  retiring  to  a  pri- 
vate place  early  each  morning,  to  pray  for  this  Spirit  and 
blessing,  when  an  influence  came  over  me  that  made  manifest 
to  me  my  nothingness  before  the  Lord.  This  so  affected  me 
for  a  time,  that  I  was  almost  led  to  wish  that  I  had  never 
been  born.  When  thus  humbled,  it  was  shown  to  me  how  a 
man  could  obtain  salvation,  and  what  he  might  attain  to. 
With  this  I  felt  satisfied.  What  was  then  shown  me  has 
been  of  great  worth  to  me  since.  I  then  comprehended  that 
the  most  implicit  obedience  to  the  will  of  God  was  necessary 
in  order  to  attain  to  eternal  life. 

In  February,  1844,  Joseph  Smith,  the  Prophet,  published 
an  address  to  the  people  of  the  United  States,  on  the  Powers 
and  Policy  of  the  General  Government,  and  offered  himself 
as  a  candidate  for  the  office  of  President  of  the  United 
States. 

The  same  year,  at  the  April  Conference,  Elders  were  called 
and  sent  forth,  two  by  two,  into  each  State  of  the  Union,  with 
the  "Address  to  the  People  of  the  United  States,"  in  pam- 
phlet form,  for  distribution,  and  to  preach  the  gospel.  I  was 
sent  with  Brother  John  Myers,  to  the  State  of  Maryland. 

We  took  passage  on  the  steamer  Osprey,  in  company  with 
seven  of  the  quorum  of  the  Twelve  Apostles,  and  of  seventy- 
one  of  the  Seventies.  My  companion  and  I  went  to  Pitts- 
burg,  Penn.,  and  from  there  we  traveled  on  foot  with  our 
valises,  without  purse  or  scrip,  through  the  State  of  Pennsyl- 
vania. 

We  were  often  hungry  and  weary,  and,  in  some-  instances, 
were  accused  of  being  beggars  and  deceivers.  This,  coupled 
with  my  natural  independence  of  character,  seemed  humilia 
ting,  and  made  our  travels  anything  but  agreeable. 


WHISPERING  OF  THE  SPIRIT.  17 

We  journeyed  through  Derrytown,  Hagerstown,  Sharpsburg 
and  Antietam,  and  preached  in  the  States  of  Pennsylvania, 
Virginia  and  Maryland.  We  visited  some  places  where 
branches  of  the  Church  had  been  previously  organized. 

The  way  appeared  to  be  opening  up  for  a  good  work  to 
be  done  in  that  country,  when,  about  the  4th  of  July,  news 
reached  me  that  the  Prophet,  about  whom  I  had  preached  so 
much,  had  been  shot  bj^a  mob  when  confined  in  jail.  I  did 
not  believe  the  report  until  I  offered  to  preach  to  those  who 
were  gathered  around  me  in  the  small  town  of  Mechanics- 
burg.  They  manifested  a  spirit  of  exultation,  and  a  feeling 
of  deep  gloom  passed  over  me.  I  felt  more  like  weeping 
than  preaching. 

I  concluded  to  hunt  up  my  companion,  from  whom  I  was 
then  separated.  For  this  purpose  I  started  for  Hagerstown, 
where  I  hoped  to  find  him,  or  learn  of  his  whereabouts. 

I  had  traveled  about  a  mile  when  I  came  to  a  cross  road, 
and  the  Spirit  whispered  to  me,  "Stop  here,  and  Brother 
Myers  will  soon  be  along. ' '  I  remained  on  the  spot  about  ten 
minutes,  when  I  saw  him  coming,  with  his  hat  in  one  hand 
and  his  valise  in  the  other.  He  did  not  believe  that  the 
Prophet  was  killed. 

We  journeyed  together  to  Lightersburg.  After  meeting 
and  passing  [many  people,  the  Spirit  indicated  to  us  that  a 
man  on  the  opposite  side  of  the  street  was  an  Elder  in  Israel. 
It  proved  to  be  a  Latter-day  Saint  Elder,  who  had  reliable 
infomation  of  the  murder  of  the  Prophet  Joseph  and  the 
Patriarch  Hyrum  Smith.  He  also  informed  us  that  the 
Elders  who  were  abroad  were  all  called  home. 

On  the  15th  of  July,  1844,  when  taking  leave  of  a  small 
branch  of  the  Church  in  Lightersburg,  one  of  the  sisters 
offered  me  some  money  that  she  had  earned  in  the  harvest 
field.  I  took  one  dollar,  and  told  her  that  I  could  get  home 
with  that. 

After  starting,  I  began  to  reflect  on  my  situation.  I  must 
travel  on  the  river  steamers  from  Pittsburg  to  Nauvoo,  via 
Cincinnati  and  St.  Louis,  and  I  had  only  two  dollars  in  my 
pocket.  I  had  been  often  surprised,  when  traveling  on  foot  at 
the  pains  people  would  take  to  invite  me  to  ride  or  to  step  into  a 


18  INTERPOSITION  OF  PROVIDENCE. 

grocery  and  take  a  lunch,  and  I  had  considerable  faith  that 
the  Lord  would  soften  the  heart  of  some  one  to  assist  me, 
when  I  was  in  need. 

When  I  arrived  in  Pittsburg,  I  had  one  dollar  left.  There 
were  two  steamers  at  the  landing  about  to  start  for  St.  Louis. 
They  offered  to  take  passengers  very  cheap.  I  told  the  cap- 
tain of  one  of  them,  that  I  would  give  all  the  money  I  had  for 
a  passage  to  St.  Louis.  He  took  m  v  money  and  gave  me  a 
ticket,  but  appeared  rather  cross. 

I  was  soon  on  my  way  down  the  river,  but  still  a  long  way 
from  home,  and  without  money  or  anything  to  eat.  I  began 
to  feel  the  want  of  food. 

Nothing  special  occurred  with  me  until  evening,  when  the 
lamps  were  lit  in  the  passengers'  cabin.  1  was  then  asked 
by  a  young  married  lady,  if  I  was  not  a  "Mormon"  Elder. 
I  replied  that  I  was ;  and  she  told  me  that  her  little  child 
was  dying  with  the  scarlet  fever,  and  she  wished  me  to  lay 
hands  on  it  and  heal  it. 

I  replied  that  I  could  administer  to  it,  and  I  presumed  that 
the  Lord  would  heal  it.  I  asked  her  if  she  believed  in  such 
things.  She  said  that  she  did,  and  that  she  belonged  to  the 
Church,  but  her  husband  did  not.  I  was  puzzled  in  my  mind 
to  know  what  to  do,  for  the  boat  was  crowded  with  passen- 
gers, and  all  unbelievers  excepting  the  mother  of  the  sick 
child  and  myself.  It  seemed  like  a  special  providence  that, 
just  then,  the  lamp  in  the  cabin  should  fall  from  its  hangings, 
and  leave  us  all  in  the  dark. 

Before  another  lamp  could  be  lit,  I  had  administered  to 
the  child,  and  rebuked  the  fever  in  the  name  of  the  Lord 
Jesus,  unobserved  by  those  around.  The  Lord  blessed  the 
administration,  and  the  child  was  healed. 

The  mother  called  her  husband,  and  said  to  him,  "Little 
Mary  is  healed ;  now  do  not  say  anything  against  'Mormon- 
ism.'  "  The  man  looked  at  his  child,  and  said  to  me,  "I  am 
not  a  believer  in  any  kind  of  religion,  but  I  am  on  my  way  to 
Iowa,  opposite  to  Nauvoo,  where  I  presume  you  are  going. 
You  are  welcome  to  board  with  me  all  the  way,  and  if  you 
want  any  money  I  will  let  you  have  it." 

I  arrived  in  Nauvoo  on  the  5th  of  August,;! 844 


SIDNEY  RIGDON'S  PRESUMPTION.  19 


CHAPTER,    III. 

SIDNEY  RIGDON  STRIVES  FOR  THE  GUARDIANSHIP  OF  THE 
CHURCH — HE  URGES  HIS  CLAIMS  AT  THE  CONFERENCE — 
BRIGHAM  YOUNG,  PRESIDENT  OF  THE  TWELVE,  AND 
OTHERS  OF  THE  QUORUM  APPEAR  IN  THE  STAND — A 
REMARKABLE  TESTIMONY  THAT  THE  MANTLE  OF  JOSEPH 
HAD  FALLEN  UPON  BRIGHAM  YOUNG — PERSECUTIONS 
OF  THE  SAINTS — BAPTISM  OF  MY  PARENTS— PREPARA- 
TIONS FOR  THE  EXODUS— SICKNESS— A  METHODIST 
COMFORTER — ANSWER  TO  PRAYER — HARVEST  OF  QUAILS 
— MIRACULOUS  INCIDENTS  ON  THE  JOURNEY  TO  UTAH. 

AT  Nauvoo  I  found  Sidney  Kigdon  busy  among  the  Saints, 
trying  to  establish  his  claim  to  the  presidency  of  the 
Church.  He  was  first  Counselor  to  the  Prophet  Joseph  at 
the  time  of  the  latter 's  death.  The  Church  was  fourteen 
years  old,  and  he  claimed  that  it  was  its  privilege  and  duty  to 
appoint  a  guardian ;  and  he  wished  the  people  to  sanction  his 
guardianship. 

I  was  much  dissatisfied  with  the  course  he  was  taking,  and, 
as  I  could  not  sustain  him,  1  felt  to  leave  Nauvoo  for  a  season. 
I  went  into  the  country,  where  I  had  left  my  wife  and  two 
children  with  my  sister  Melissa.  When  I  met  my  sister,  she 
threw  her  arms  around  my  neck  and  thanked  the  Lord  that  I 
had  returned.  She  had  seen  an  account  of  a  man  being 
drowned  in  the  Ohio  river,  and,  from  the  description,  thought 
that  it  might  have  been  me. 

On  the  8th  of  August,  1844,  I  attended  a  general 
meeting  of  the  Saints.  Elder  Bigdon  was  there, 
urging  his  claims  to  the  presidency  of  the  Church.  His 
voice  did  not  sound  like  the  voice  of  the  true  shepherd. 
When  he  was  about  to  call  a  vote  of  the  congregation  to  sus- 
tain him  as  President  of  the  Church,  Elders  Brigham  Young, 
Parley  P.  Pratt  and  Heber  C.  Kimball  stepped  into  the 
stand, 


20  A  REMARKABLE  TESTIMONY. 

Brigham  Young  remarked  to  the  congregation:  "I  will 
manage  this  voting  for  Elder  Eigdon.  He  does  not  preside 
here.  This  child"  (meaning  himself)  "will  manage  this  flock 
for  a  season. ' '  The  voice  and  gestures  of  the  man  were  those 
of  the  Prophet  Joseph. 

The  people,  with  few  exceptions,  visibly  saw  that  the  man- 
tle of  the  prophet  Joseph  had  fallen  upon  Brigham  Young. 
To  some  it  seemed  as  though  Joseph  again  stood  before  them. 

I  arose  to  my  feet  and  said  to  a  man  sitting  by  me,  uThat 
is  the  voice  of  the  true  shepherd — the  chief  of  the  Apostles. ' ' 

Our  enemies,  finding  that  the  death  of  the  Prophet  did  not 
break  up  "Mormonism,"  as  they  had  expected,  began  their 
persecutions  again,  by  burning  the  houses  of  the  brethren  in 
the  outlying  settlements. 

I  joined  a  company  of  minute  men  to  assist  in  protecting 
the  Saints.  In  one  of  our  scouts  we  visited  Carthage.  I 
examined  the  jail  in  which  Joseph  and  Hyruin  were  assas- 
sinated. 1  noticed  that  the  latches  on  the  two  doors  that  the 
mob  broke  ID,  when  they  killed  the  Prophets,  had  been  ren- 
dered useless  by  bending  down  the  catches,  so  that  the  latches 
would  clear  them.  All  the  entrances  to  the  prison  yard 
appeared  to  me  to  have  been  prepared  beforehand  for  the 
easy  admittance  of  the  mob. 

The  blood  on  the  floor  where  the  Patriarch  fell,  had  left  a 
black  spot  about  the  size  and  shape  of  the  body.  The  ball 
holes  in  the  plastering  about  the  window  out  of  which  Joseph 
leaped,  and  those  in  the  door  and  in  the  wall  above  where 
Hyrum  had  lain,  and  also  where  John  Taylor  had  been  shot 
at,  denoted  that  the  assailants  were  desperadoes  and  well 
prepared  for  their  work. 

When  the  District  Court  sat  in  Hancock  County,  the  judge 
allowed  one  of  the  leaders  of  the  mob  to  act  as  an  official. 
He  also  professed  to  try  to  have  the  murderers  indicted,  but 
as  several  of  them  were  on  the  grand  jury,  there  were  no  in- 
dictments found  against  them. 

The  following  winter  I  assisted  in  guarding  the  Saints  in 
and  around  the  city  of  Nauvoo.  My  brother  Obed  lived 
about  thirty  miles  out  in  the  country.  He  was  taken  sick, 
and  sent  for  me -to  come  and  see  him. 


RECEIVE  MY  ENDOWMENTS.         .  21 

On  arriving  at  his  Louse,  I  found  that  he  had  been  sick 
nearly  three  months,  and  that  doubts  were  entertained  of  his 
recovery.  I  anointed  him  with  holy  oil  in  the  name  of  the 
Lord  Jesus,  laid  on  hands  and  prayed  for  him,  and  told  him 
that  he  should  recover,  which  he  did  immediately. 

This  occurrence  had  much  influence  on  my  parents.  They 
both  attended  the  following  April  Conference.  At  its  close, 
my  father  asked  me  if  I  did  not  wish  to  baptize  him  and  my 
mother.  As  they  were  both  desirous  that  I  should  do  so, 
I  baptized  them  in  the  Mississippi  river,  on  April  llth,  1845. 

My  father  told  me  that  it  was  not  any  man's  preaching  that 
had  convinced  him  of  the  truth  of  the  gospel,  but  the  Lord 
had  shown  it  to  him  in  night  visions.  Said  he,  '  'It  is  your 
privilege  to  baptize  your  parents,  for  you  have  prayed  for 
them  in  secret  and  in  public ;  you  never  gave  them  up ;  you 
will  be  a  Joseph  to  your  father's  house." 

In  1 845,  I  labored  on  the  Nauvoo  temple,  doing  any  work 
that  was  required  of  me.  In  the  autumn,  the  enemies  of  the 
Saints  commenced  to  plunder  in  the  country  settlements. 
Teams  were  sent  from  Nauvoo  to  save  and  bring  in  what 
grain  they  could.  It  was  necessary  to  send  guards  with  the 
teams. 

These  afflictions,  heaped  upon  the  Saints  by  their  enemies 
when  they  were  struggling  to  complete  the  temple,  in  compli- 
ance with  the  word  of  the  Lord,  greatly  added  to  their 
difficulties  and  labors. 

When  winter  came,  they  were  instructed  to  unite  their 
efforts  to  manufacture  wagons,  and  make  preparations  for 
a  long  journey.  I  assisted  in  getting  out  timber  for  wagons. 

The  house  of  the  Lord  being  far  enough  completed  to  give 
endowments  and  do  other  necessary  work,  I  received  my 
blessings  in  it  just  before  crossing  the  Mississippi  river,  in 
February,  1846. 

I  labored  with  the  company  of  pioneers  to  prepare  the  way 
for  the  Saints  through  Iowa,  after  which  I  had  the  privilege 
of  returning  to  Nauvoo  for  my  family,  which  consisted  of  my 
wife  and  three  children.  I  moved  them  out  into  Iowa,  200 
miles,  where  I  left  them,  and  [returned  100  miles  to  settle- 
ments, in  order  to  obtain  food  and  other  necessaries. 


22  •  FED  WITH  QUAILS. 

I  was  taken  sick,  and  sent  for  my  family  to  return  to  me. 
My  wife  and  two  children  were  taken  sick  the  day  after  their 
arrival.  We  found  shelter  in  a  miserable  hut,  some  distance 
from  water. 

One  day  I  made  an  effort  to  get  some  water  for  my  suffer- 
ing family,  but  failed  through  weakness.  Night  came  on,  and 
my  family  were  burning  with  fever  and  calling  for  water. 

These  very  trying  circumstances  called  up  some  bitter  feel- 
ings within  me.  It  seemed  as  though  in  this,  my  terrible 
extremity,  the  Lord  permitted  the  devil  to  ivy  me,  for  just 
then  a  Methodist  class  leader  came  along,  and  remarked  that 
I  was  in  a  very  bad  situation.  He  assured  me  that  he  had  a 
comfortable  house  that  I  could  move  into,  and  that  he  had 
plenty  of  everything,  and  would  assist  me  if  I  would  renounce 
"Mormonism."  I  refused,  and  he  passed  on. 

I  afterwards  knelt  down  and  asked  the  Lord  to  pity  us  in 
our  miserable  condition,  and  to  soften  the  heart  of  some  one 
to  administer  to  us  in  our  affliction. 

About  an  hour  after  this,  a  man  by  the  name  of  William 
Johnson  came  with  a  three  gallon  jug  full  of  water,  set  it 
down  and  said:  UI  came  home  this  evening,  weary,  having 
been  working  with  a  threshing  machine  during  the  day,  but, 
when  I  lay  down  I  could  not  sleep ;  something  told  me  that 
you  were  suffering  for  water.  I  took  this  jug,  went  over  to 
Ouster's  well  and  got  this  for  you.  I  feel  now  as  though  I 
could  go  home  and  sleep.  I  have  plenty  of  chickens  and 
other  things  at  my  house,  that  are  good  for  sick  people. 
When  you  need  anything  I  will  let  you  have  it.7'  I  knew  this 
was  from  the  Lord  in  answer  to  my  prayer. 

The  following  day  the  quails  came  out  of  the  thickets,  and 
were  so  easily  caught  that  I  picked  up  what  I  needed  without 
difficulty.  I  afterwards  learned  that  the  camps  of  the  Saints 
had  been  supplied  with  food  in  the  same  way. 

The  spring  following  these  events  my  eldest  brother  came 
from  Pottawatomie  Co.,  Iowa,  with  a  team  to  take  me  home 
with  him.  While  preparing  to  leave,  the  team  became 
frightened,  ran  along  a  steep  side  hill,  capsized  the  wagon, 
and  I  was  thrown  down  the  hill  and  the  load  came  on  the  top 
of  me. 


DEATH  OF  MY  MOTHER.  23 

The  same  Mr.  Johnson  who  had  before  administered  to  my 
wants,  took  me  into  his  house.  This  was  in  the  morning,  and 
I  knew  nothing  until  ten  o'clock  in  the  evening. 

When  I  became  conscious,  I  was  lying  on  a  mattress  covered 
with  blood.  I  looked  around  the  room,  and  asked  what  it  all 
meant.  The  lady  of  the  house  informed  me  what  had  hap- 
pened, and  told  me  that  Mr.  Johnson  did  not  expect  me  to 
\ive.  She  further  stated  that  he  had  called  in  some  of  the 
neighbors,  that  the  doctor  had  been  to  see  me  and  wished  to 
bleed  me,  but  I  would  not  let  him ;  that  I  told  them  that  if 
they  knew  where  there  were  any  of  the  Elders  of  Israel,  I 
wanted  them  sent  for.  She  informed  me  that  I  said  other 
things  which  displeased  the  doctor  and  the  neighbors,  and 
they  went  away. 

I  assured  the  family  that  I  was  not  responsible  for  what  I 
had  said  or  done,  for  I  knew  nothing  about  it.  Mrs.  John- 
son said  that  she  did  not  hear  or  see  anything  wrong,  but  the 
neighbors  believed  that  I  was  trying  to  palm  off  some  great 
"Mormon"  miracle  on  them.  I  denied  trying  to  deceive  any 
one,  but  all  to  no  purpose. 

The  owner  of  the  house  I  had  rented  hurried  me  out  of  it, 
saying  I  could  not  live  in  his  house  any  longer.  In  the  month  of 
March  I  moved  into  the  wagon,  with  my  wife  and  four  chil- 
dren, the  youngest  not  two  weeks  old. 

On  the  llth  of  the  following  April,  1847,  I  arrived  at  my 
father's  house,  in  Western  Iowa.  I  had  previously  baptized 
four  of  my  brothers,  and  all  my  father's  family  had  embraced 
the  gospel. 

My  mother  had  sunk  under  hardships,  and  died  on 
the  road  from  Nauvoo,  yet  I  was  thankful  to  find  all  my 
relatives  rejoicing  in  the  truth. 

In  the  spring  of  1850  I  felt  like  making  an  effort  to  gather 
with  the  Saints  in  the  mountains.  This  at  first  appeared  im- 
possible, as  my  animals  had  all  strayed  off,  and  I  could  not 
learn  of  their  whereabouts. 

I  had  concluded  to  remain  another  year,  when  I  dreamed, 
for  three  nights  in  succession,  where  my  oxen  were,  and  went 
and  got  them.  I  found  my  other  lost  animals  in  the  same 
manner, 


24  PERILOUS  ESCAPE. 

These  kind  providences,  with  strict  economy,  enabled  me  to 
make  a  start  for  Utah  with  the  company  of  Aaron  Johnson, 
in  the  spring  of  1850,  as  I  had  desired. 

I  joined  the  camp,  to  travel  over  a  thousand  miles  of  desert, 
with  nine  in  family,  one  small  wagon,  one  yoke  of  oxen  and 
two  cows. 

While  crossing  the  ferry  over  the  Missouri  river,  with  a 
boat  load  of  cattle,  they  crowded  to  one  side  of  the  boat  and 
capsized  it.  Some  of  the  people  on  board  saved  themselves 
by  getting  on  to  the  bottom  of  the  boat,  others  by  holding  on 
to  planks. 

I  made  an  effort  to  swim  to  the  landing,  below  which  was 
some  three  miles  of  perpendicular  river  bank,  and  the  water 
along  the  bank  was  full  of  whirlpools  and  eddies.  Despite 
my  efforts,  the  current  took  me  past  the  landing.  As  I  was 
almost  carried  under  by  a  strong  eddy,  I  began  to  despair  of 
saving  myself.  Fortunately,  I  discovered  where  a  path  had 
been  cut  through  the  bank  to  the  water's  edge.  I  succeeded 
in  getting  so  near  the  top  of  the  bank,  that  a  woman  who  was 
near,  and  had  discovered  my  situation,  managed  to  get 
hold  of  my  hand,  and,  with  a  great  effort,  I  was  saved  from  the 
surging  waters. 

In  traveling  up  the  Platte  river  on  our  way  to  the  moun- 
tains, we  found  the  road  side,  in  places,  strewn  with  human 
bones.  The  discovery  of  gold  in  California  and  the  excite- 
ment it  had  created,  had  induced  many  of  the  Missouri 
mobocrats,  the  year  previous,  to  leave  their  homes  in  search 
of  the  god  of  this  world. 

The  cholera  had  raged  among  them  to  such  an  extent,  that 
the  dead  were  buried  without  coffins,  and  with  but  a  slight 
covering  of  earth.  The  wolves  had  dug  up  and  feasted  upon 
their  carcasses,  and  their  bones  lay  bleaching  on  the  desert. 
There  were  days  of  travel  in  which  human  skeletons  were 
usually  in  sight. 

We  saw  the  literal  fulfillment  of  the  predictions  of  Joseph 
the  Prophet,  during  the  persecutions  of  the  Saints  in  Mis- 
souri. He  said  that  those  who  took  an  active  part  in  driving 
them  from  their  homes,  should  themselves  die  away  from  home 
without  a  decent  burial ;  that  their  flesh  should  be  devoured 


MIRACULOUS  CASES  OF  HEALING.  25 

by  wild  beasts,  and  their  bones  should  bleach  on  the  plains. 
Boards  had  usually  been  placed  at  the  heads  of  the  graves,  on 
which  were  the  names  of  those  who  had  been  buried  in  them. 
Many  of  these  names  were  those  of  well-known  Missouri 
mobocrats. 

The  destroyer  came  into  our  company,  and  several  persons 
died.  I  told  my  family  that  it  was  a  plague  from  the  Lord, 
that  nothing  but  His  power  could  save  them  from  it,  and  that 
it  would  attack  some  of  the  family.  My  wife  thought  that  I 
had  done  wrong  in  asserting  that  it  would  attack  our  family, 
as  the  children  would  be  afraid  and  be  more  likely  to  have  it. 
I  told  her  that  it  would  come,  but  when  it  did  we  must 
depend  entirely  upon  the  Lord  and  all  would  be  right. 

One  evening,  as  I  returned  to  my  wagon  from  assisting  to 
bury  a  Sister  Hunt,  Sister  Hamblin  was  taken  violently  with 
the  cholera,  and  she  exclaimed,  "O  Lord,  help,  or  I  die!" 
I  anointed  her  with  consecrated  oil  in  the  name  of  the  Lord 
Jesus,  and  she  was  instantly  healed.  The  next  day  the 
cholera  attacked  me  and  I  was  healed  under  the  hands  of  my 
father. 

I  was  advised  to  get  into  the  wagon  and  ride  the  remainder 
of  the  day.  As  my  eldest  son,  a  small  lad,  took  the  whip  to 
drive  the  team,  he  fell  forward  to  the  ground  and  both  wheels 
on  the  left  side  of  the  wagon  ran  over  his  body.  It  appeared 
to  me  that  he  never  could  breathe  again.  My  father  took 
him  out  of  the  road,  administered  to  him,  and  he  arose  to 
his  feet  and  said  that  he  was  not  hurt. 

My  youngest  son,  Lyman,  was  taken  with  the  cholera,  and 
my  father  in  administering  to  him,  rebuked  the  destroyer, 
and  commanded  him  to  depart  from  him,  from  the  family  and 
from  the  company.  To  my  knowledge  no  more  cases  of  the 
cholera  occurred  after  that  in  the  company. 

We  arrived  in  Salt  Lake  Valley  on  the  1st  of  September, 
1850. 


26  LOCATE  IN  TOOELE  VALLEY. 


CHAPTER   IV. 

LOCATE  IN  TOOELE  VALLEY — INDIAN  TROUBLES — ESCAPE 
DEATH  BY  AN  INDIAN,  BY  FOLLOWING  THE  WARNING 
OF  THE  SPIRIT— HUNTING  INDIANS— SUDDEN  AVERSION 
TO  SHEDDING  THEIR  BLOOD — DECIDE  TO  PROTECT  THEM 
AT  THE  RISK  OF  MY  LIFE — SENT  AGAIN  TO  HUNT  AND 
KILL  INDIANS — TESTIMONY  THAT  THE  LORD  DID  NOT 
WANT  ME  TO  [KILL  THEM,  BUT  TO  CARRY  PEACE  TO 
THEM — A  DREAM  AND  ITS  FULFILLMENT. 

I  SETTLED,  with  my  father  and  brothers,  in  Tooele  Valley, 
thirty-five  miles  west  of  Salt  Lake  City.  The  people 
built  their  houses  in  the  form  of  a  fort,  to  protect  themselves 
from  the  Indians,  who  frequently  stole  their  horses  and  cattle. 
Men  were  sent  against  them  from  Salt  Lake  City,  but  all  to 
no  purpose.  The  Indians  would  watch  them  during  the  day, 
and  steal  from  them  at  night. 

This  kind  of  warfare  was  carried  on  for  about  three  years, 
during  which  time  there  was  no  safety  for  our  horses  or  cattle. 
We  had  a  military  company,  of  which  I  was  first  lieutenant 
I  went  with  the  captain  on  several  expeditions  against  the 
thieves,  but  without  accomplishing  much  good.  They  would 
watch  our  movements  in  the  canyons,  and  continually  annoy  us. 

At  one  time,  I  took  my  wife  three  miles  up  a  canyon,  to 
gather  wild  fruit  while  I  got  down  timber  from  the  moun- 
tain. We  had  intended  to  remain  over  night,  but  while 
preparing  a  place  to  sleep,  a  feeling  came  over  me  that  the 
Indians  were  watching  with  the  intention  of  killing  us 
during  the  night. 

I  at  once  yoked  my  oxen,  put  my  wife  and  her  babe  on  the 
wagon,  and  went  home  in  the  evening.  My  wife  expressed 
surprise  at  my  movements,  and  I  told  her  that  the  Indians 
were  watching  us.  She  wished  to  know  how  I  knew  this,  and 
asked  if  I  had  seen  or  heard  them.  I  replied  that  I  knew 
it  on  the  same  principle  that  I  knew  that  the  gospel  was  true. 


INDIAN  TROUBLES.  27 

The  following  day  I  returned  to  the  canyon.  Three  Indians 
had  come  down  on  the  road  during  the  night,  and  robbed  a 
wagon  of  a  gun,  ammunition  and  other  valuables.  One  of 
them,  from  the  size  of  the  track,  must  have  been  an  Indian 
known  as  "Old  Big  Foot."  I  thanked  the  Lord  that  Be  had 
warned  me  in  time  to  save  my  wife  and  child,  as  well  as  my- 
self. 

The  following  winter  I  asked  for  a  company  of  men  to 
make  another  effort  to  hunt  up  the  Indians.  On  this  scout 
we  traveled  at  night  and  watched  during  the  day,  until  we 
discovered  the  location  of  a  band  of  them. 

One  morning  at  daybreak,  we  surrounded  their  camp  before 
they  were  aware  of  our  presence.  The  chief  among  them 
sprang  to  his  feet,  and  stepping  towards  me,  said,  "I  never 
hurt  you,  and  I  do  not  want  to.  If  you  shoot,  I  will  ;*if  you 
do  not,  I  will  not. ' '  I  was  not  familiar  with  their  language, 
but  I  knew  what  he  said.  Such  an  influence  came  over  me 
that  I  would  not  have  killed  one  of  them  for  all  the  cattle  in 
Tooele  Valley. 

The  running  of  the  women  and  the  crying  of  the  children 
aroused  my  sympathies,  and  I  felt  inspired  to  do  my  best  to 
prevent  the  company  from  shooting  any  of  them.  Some 
shots  were  fired,  but  no  one  was  injured,  except  that  the  legs 
and  feet  of  some  of  the  Indians  were  bruised  by  jumping 
among  the  rocks. 

I  wished  some  of  the  men  to  go  with  us  to  the  settlement. 
They  were  somewhat  afraid,  but  confided  in  my  assurance  that 
they  should  not  be  injured. 

On  my  arrival  home,  my  superior  officer  ignored  the  prom- 
ise of  safety  I  had  given  the  Indians,  and  decided  to  have 
them  shot. 

I  told  him  I  did  not  care  to  live  after  I  had  seen  the 
Indians  whose  safety  I  had  guaranteed,  murdered,  and  as  it 
made  but  little  difference  with  me,  if  there  were  any  shot  I« 
should  be  the  first.  At  the  same  time  I  placed  myself  in  front 
of  the  Indians.  This  ended  the  matter,  and  they  were  set  at 
liberty. 

From  the  feelings  manifested  by  the  Bishop  and  the  people 
generally,  I  thought  that  I  might  possibly  be  mistaken  in  the 


28  NARROW  ESCAPE. 

whole  affair.  The  people  had  long  suffered  from  the  depre- 
dations of  these  Indians,  and  they  might  be  readily  excused 
for  their  exasperated  feelings,  but,  right  or  wrong,  a  different 
feeling  actuated  roe. 

After  this  affair,  the  presiding  Elder  directed  me  to 
take  another  company  of  men,  go  after  the  Indians,  to  shoot 
all  we  found,  and  bring  no  more  into  the  settlement.  Again 
we  traveled  at  night  and  watched  during  the  day.  We  found 
the  trail  of  a  small  band  who  had  come  near  the  valley,  and 
then  turned  back  on  account  of  a  light  fall  of  snow,  which 
would  make  their  trail  too  easily  discovered  for  thieving  oper- 
ations. 

We  surprised  them  near  a  large  mountain  between  Tooele 
and  Skull  Valleys.  They  scattered  in  the  foot  hills,  and  the 
company  divided  to  the  right  and  left  to  keep  them  from  the 
mountains.  I  rode  my  horse  as  far  as  he  could  go  on  account 
of  the  difficulties  of  the  ground,  then  left  him,  and  secreted 
myself  behind  a  rock  in  a  narrow  pass,  through  which  I  pre- 
sumed some  of  the  Indians  would  attempt  to  escape.  I  had 
not  been  there  long  before  an  Indian  came  within  a  few  paces 
of  me. . 

I  leveled  my  rifle  on  him,  and  it  missed  fire.  He  sent  an 
arrow  at  me,  and  it  struck  my  gun  as  I  was  in  the  act  of 
re-capping  it ;  he  sent  the  second,  and  it  passed  through  my 
hat;  the  third  barely  missed  my  head;  the  fourth  passed 
through  my  coat  and  vest.  As  I  could  not  discharge  my  gun, 
I  defended  myself  as  well  as  I  could  with  stones.  The  Indian 
soon  left  the  ground  to  me. 

I  afterwards  learned  that  as  he  went  on,  he  met  two  others 
of  our  company  and  passed  them  safely,  as  their  guns  also 
missed  fire.  When  the  company  gathered  back  to  the  place 
from  which  they  scattered,  we  learned  that  not  one  was  able 
to  discharge  his  gun  when  within  range  of  an  Indian.  One 
•of  the  company  received  a  slight  arrow  wound,  which  was  the 
only  injury  inflicted. 

In  my  subsequent  reflections,  it  appeared  evident  to  me 
that]a  special  providence  had  been  over  us,  in  this  and  the 
two  previous  expeditions,  to  prevent  us  from  shedding  the 
blood  of  the  Indians.  The  Holy  Spirit  forcibly  impressed 


A  SINGULAR  DREAM.  29 

me  that  it  was  not  my  calling  to  shed  the  blood  of  the  scat- 
tered remnant  of  Israel,  but  to  be  a  messenger  of  peace  to 
them.  It  was  also  made  manifest  to  me  that  if  I  would  not 
thirst  for  their  blood,  I  should  never  fall  by  their  hands.  The 
most  of  the  men  who  went  on  this  last  expedition,  also 
received  an  impression  that  it  was  wrong  to  kill  these  In- 
dians. 

On  a  fourth  expedition  against  them,  we  again  surprised 
their  camp.  When  I  saw  the  women  and  children  fleeing  for 
their  lives,  barefooted  over  the  rocks  and  through  the  snow, 
leaving  a  trail  of  blood, JI  fully  made  up  my  mind,  that  if 
I  had  anything  more  to  do  with  Indians,  it  would  be  in  a 
different  way. 

I  did  not  wish  to  injure  these  women  and  children,  but, 
learning  that  "Old  Big  Foot"  was  there,  and  feeling  that  he 
deserved  killing,  I  soon  found  his  trail  and  followed  it.  There 
being  snow  on  the  ground,  his  trail  was  easily  seen.  It 
passed  along  the  highest  ridges.  As  I  approached  a  cedar 
tree  with  low,  thick  foliage,  a  feeling  came  over  me  not  to  go 
near  it.  1  passed  it  under  the  brow  of  a  steep  hill.  When 
beyond  it,  I  saw  that  no  trail  had  passed  on.  I  circled 
around  in  sight  of  the  Indian,  but  he  in  some  way  slipped  off 
unobserved. 

Afterwards,  when  trying  to  make  peace  with  these  Indians, 
'  'Big  Foot"  told  me,  that  himself  and  party  had  laid  their 
plans  to  kill  me  and  my  wife  and  child,  the  summer  before 
when  in  Pine  canyon,  had  we  remained  there  over  night. 
During  the  same  interview  he  said,  placing  his  finger  on  his 
arrow,  "If,  when  you  followed  me  in  the  cedar  hills,  you  had 
come  three  steps  nearer  the  tree  where  I  was,  I  would  have 
put  an  arrow  into  you  up  to  the  feather." 

I  thanked  the  Lord,  as  I  often  felt  to  do,  for  the  revelations 
of  His  Spirit. 

After  returning  home  from  the  expedition,  in  which  I  had 
followed  the  trail  of  "Old  Big  Foot,"  I  dreamed,  three  nights 
in  succession,  of  being  out  west,  alone,  with  the  Indians  that 
we  had  been  trying  about  three  years  to  destroy.  I  saw  my- 
self walk  with  them  in  a  friendly  manner,  and,  while  doing 
so,  pick  up  a  lump  of  shining  substance,  some  of  which  stuck 


30  THE  DREAM  FULFILLED. 

to  my  fingers,  and  the  more  I  endeavored  to  brush  it  off  the 
brighter  it  became. 

This  dream  made  such  an  impression  on  my  mind,  that  I 
took  my  blankets,  gun  and  ammunition,  and  went  alone  into 
their  country.  I  remained  with  them  several  days,  hunting 
deer  and  duck,  occasionally  loaning  them  my  rifle,  and  assist- 
ing to  bring  in  their  game.  I  also  did  all  I  could  to  induce 
them  to  be  at  peace  with  us. 

One  day,  in  my  rambles,  I  came  to  a  lodge  where  there  was 
a  squaw,  and  a  boy  about  ten  years  old.  As  soon  as  I  saw 
the  boy,  the  Spirit  said  to  me,  "Take  that  lad  home  with 
you ;  that  is  part  of  your  mission  here,  and  here  is  the  bright 
substance  which  you  dreamed  of  picking  up."  I  talked  with 
him  and  asked  if  he  would  not  go  with  me.  He  at  once 
replied  that  he  would. 

The  mother,  naturally  enough,  in  a  deprecating  tone,  asked 
me  if  I  wanted  to  take  her  boy  away  from  her.  But  after  some 
further  conversation  she  consented  to  the  arrangement.  At 
this  time  I  had  not  learned  much  of  the  language  of  these  In- 
dians, but  I  seemed  to  have  the  gift  of  making  myself  understood. 

When  I  left,  the  boy  took  his  bows  and  arrows  and  accom- 
panied me.  The  woman  appeared  to  feel  so  bad,  and  made 
so  much  ado,  that  I  told  the  lad  he  had  better  go  back  to  his 
mother ;  but  he  would  not  do  so.  We  went  to  the  side  of  a 
mountain  where  I  agreed  to  meet  the  Indians.  His  mother, 
still  anxious  about  her  boy,  came  to  our  camp  in  the  evening. 

The  following  morning,  she  told  me  that  she  heard  I  had  a 
good  heart,  for  the  Indians  told  her  that  I  had  been  true  to 
what  I  said,  and  the  boy  could  go  with  me  if  I  would  always 
be  his  father  and  own  him  as  my  son. 

This  boy  became  very  much  attached  to  me,  and  was  very 
particular  to  do  as  he  was  told.  I  asked  him  why  he  was  so 
willing  to  come  with  me  the  first  time  we  met.  He  replied 
that  I  was  the  first  white  man  he  ever  saw ;  that  he  knew  a 
man  would  come  to  his  mother's  lodge  to  see  him,  on  the  day 
of  my  arrival,  for  he  was  told  so  the  night  before,  and  that 
when  the  man  came  he  must  go  with  him ;  that  he  knew  I 
was  the  man  when  he  saw  me  a  long  way  off,  and  built  a 
smoke  so  that  I  would  come  there. 


MISSION  TO  SOUTHERN  UTAH.  31 


CHAPTER    V. 

MISSION  TO  SOUTHERN  UTAH  —  LOCATE  AT  HARMONY  — 
REMARKABLE  PROPHECIES  OF  H.  C.  KIMBALL  FUL- 
FILLED —  INDIANS  HARVESTING  —  INDIAN  "MEDICINE 
MAN" — INDIAN  WOMAN  HEALED  UNDER  OUR  ADMINIS- 
TRATION— ACCOMPANY  A  HUNTING  PARTY — A  FIGHT  FOR 
A  SQUAW,  IN  WHICH  I  AM  COMPELLED  TO  TAKE  PART 
— SICKNESS — TAKE  MY  FAMILY  TO  SOUTHERN  UTAH — 
BUILD  A  FORT  ON  THE  SANTA  CLARA — RAIN  IN  ANSWER 
TO  PRAYER — COUNSEL  FROM  PRESIDENT  YOUNG — WE 
REFUSE  TO  ADMINISTER  TO  THE  SICK  UNTIL  THEY  ARE 
WASHED— A  SICK  BOY  DIES,  AND  THE  INDIANS  .GROW 
MAD  AND  THREATEN  US— WE  FOLLOW  AND  PACIFY 
THEM. 

AT  the  April  conference  of  1854,  I  was  called,  with  a  num- 
ber of  others,  on  a  mission  to  the  Indians  in  Southern 
Utah.  Taking  a  horse,  cow,  garden  seeds  and  some  farming 
tools,  I  joined  in  with  Brother  Robert  Ritchie,  and  was  soon 
on  my  way. 

We  commenced  operations  at  a  place  we  called  Harmony, 
twenty  miles  south  of  Cedar  City,  in  Iron  County.  I  made 
it  my  principal  business  to  learn  the  Indian  language,  and 
become  familiar  with  their  character. 

About  the  end  of  May  of  that  year,  President  Brigham 
Young,  Heber  C.  Kimball,  Parley  P.  Pratt  and  others  to 
the  number  of  twenty  persons,  came  to  visit  us.  President 
Young  gave  much  instruction  about  conducting  the  mission 
and  building  up  the  settlement  we  had  commenced.  He  said 
if  the  Elders  wanted  influence  with  the  Indians,  they  must 
associate  with  them  in  their  expeditions. 

Brother  Kimball  prophesied,  that,  if  the  brethren  were 
united,  they  would  be  prospered  and  blessed,  but  if  they  per- 
mitted the  spirit  of  strife  and  contention  to  come  into  their 
midst,  the  place  would  come  to  an  end  in  a  scene  of  blood- 
shed. 


32  INDIAN   "  MEDICINE  MAN." 

Previous  to  this  meeting,  President  Young  asked  some 
brethren  who  had  been  into  the  country  south  of  Harmony,  if 
they  thought  a  wagon  road  could  be  made  down  to  the  Rio 
Virgen. 

Their  replies  were  very  discouraging,  but,  in  the  face  of 
this  report,  Brother  Kimball  prophesied  in  this  meeting,  that 
a  road  would  be  made  from  Harmony  over  the  Black  Ridge ; 
and  a  temple  would  be  built  on  the  Rio  Virgin,  and  the 
Lamanites  would  come  from  the  east  side  of  the  Colorado 
river  and  get  their  endowments  in  it.  All  these  prophecies 
have  since  been  fulfilled. 

On  the  1st  of  June,  1854,  I  went  with  Elder  R.  C.  Allen 
and  others,  to  visit  the  Indians  on  the  Rio  Virgen  and  Santa 
Clara,  two  streams  now  well  known  as  forming  a  junction 
south  of  the  city  of  St.  George. 

On  the  9th  of  June,  we  camped  on  ground  now  enclosed  in 
the  Washington  field.  There  we  saw  many  Indian  women 
gathering  a  red,  sweet  berry,  called  "opie."  The  Indians 
were  also  harvesting  their  wheat.  Their  manner  of  doing  so 
was  very  primitive.  One  would  loosen  the  roots  of  the 
wheat  with  a  stick,  another  would  pull  up  the  plant,  beat 
the  dirt  off  from  the  roots  and  set  it  up  in  bunches.  I  loaned 
them  a  long  sharp  knife,  which  greatly  assisted  them  in  their 
labors. 

The  company  returned  to  Harmony  with  the  exception  of 
Brother  William  Hennefer  and  myself,  who  were  left  to  visit 
the  Indians  on  the  upper  Santa  Clara.  We  found  a  few 
lodges,  and  with  them  a  very  sick  woman.  The  medicine 
man  of  the  tribe  was  going  through  a  round  of  ceremonies  in 
order  to  heal  her. 

He  stuck  arrows  into  the  ground  at  the  entrance  of  the 
lodge,  placed  his  medicine  bow  in  a  conspicuous  place, 
adorned  his  head  with  eagle's  feathers,  and  then  walked  back 
and  forth  in  an  austere  manner,  making  strange  gestures  with 
his  hands,  and  hideous  noises  at  the  top  of  his  voice.  He 
would  then  enter  the  lodge,  and  place  his  mouth  to  the  woman's, 
in  order  to  drive  away  the  evil  spirits,  and  charm  away  the 
pain.  Some  one  told  the  sick  woman  that  the  "Mormons" 
believed  in  "poogi,"  which,  in  their  language,  means 


SICK  WOMAN  HEALED.  33 

administering  to  the  sick.  She  wished  us  to  wait,  and  if  the 
Piute  charm  did  not  work,  to  try  if  we  could  do  her  any  good. 

The  medicine  maji  howled  and  kept  up  his  performances 
the  most  of  the  night.  The  sick  woman's  friends  then 
carried  her  some  distance  away  from  the  lodge,  and  left  ker  to 
die. 

Some  of  her  relatives  asked  us  to  go  and  administer  to  her. 
We  could  not  feel  to  refuse,  so  we  laid  on  hands  and  prayed 
for  her. 

When  we  returned  to  our  camp,  she  arose  and  followed  us, 
and  said  she  was  hungr}\  We  sent  her  to  her  own  lodge. 
Some  of  the  inmates  were  frightened  at  seeing  her,  as  they 
had  considered  her  a  dead  woman. 

We  returned  to  Harmony  about  the  last  of  June.  On  the 
3rd  of  July,  I  accompanied  a  hunting  party  of  Indians  into 
the  mountains  east  of  Harmony.  While  with  them,  I  spared 
no  labor  in  learning  their  language,  and  getting  an  insight 
into  their  character. 

I  had  ever  felt  an  aversion  to  white  men  shedding  the 
blood  of  these  ignorant  barbarians.  When  the  white  man 
has  settled  on  their  lands,  and  his  cattle  has  destroyed  much 
of  their  scanty  living,  there  has  always  appeared  in  them  a 
disposition  to  make  all  reasonable  allowances  for  these  wrongs. 
Ever  since  I  was  old  enough  to  understand,  and  more 
especially  after  being  with  them  around  their  camp  fires, 
where  I  learned  their  simple  and  child-like  ways,  and  heard 
them  tell  over  their  wrongs,  I  fully  made  up  my  mind  to  do 
all  I  could  to  alleviate  their  condition. 

From  time  to  time,  when  the  Saints  have  had  any  trouble 
with  them,  and  I  have  had  anything  to  do  with  settling  the 
difficulty,  I  have  made  it  a  specialty  to  go  among  them, 
regardless  of  their  numbers  or  anger.  Through  the  blessing 
of  the  Lord,  I  have  never  yet  failed  in  accomplishing  my 
object,  where  no  other  persons  have  interfered  in  a  matter  they 
did  not  understand. 

Returning  from  this  hunting  expedition,  I  made  my  way, 
in  September,  to  Tooele  Valley,  to  visit  my  family,  and  found 
them  well.  I  remained  with  them  but  a  short  time,  and 
returned  to  my  missionary  labors  in  Southern  Utah. 


34  FIGHT  FOR  A  SQUAW. 

Our  crops  had  done  well.  After  assisting  to  gather  them, 
I  labored  for  a  season  on  the  fort  we  were  building,  the  better 
to  defend  ourselves  in  case  of  trouble  with  the  Indians. 

In  November,  I  was  sent  alone  among«the  Indians  on  the 
Santa  Clara,  to  use  my  influence  to  keep  them  from  disturb- 
ing the  travelers  on  the  southern  route  to  California. 

When  there,  without  a  white  companion,  a  dispute  arose 
between  some  of  the  Indians  about  a  squaw.  As  was  their 
custom,  they  decided  that  the  claimant  should  do  battle  for 
her  in  the  following  manner : 

The  warriors  of  the  band  were  to  form  in  two  files,  and  a 
claimant  should  pass  between  the  files  leading  the  squaw,  and 
prepared  to  fight  anyone  that  opposed  his  claim.  The  affair 
had  made  considerable  progress,  when  one  of  the  parties  who 
had  been  roughly  handled,  claimed  kinship  with  me  by  calling 
me  brother,  and  asked  me  to  help  him. 

Not  wishing  to  take  a  part  in  any  of  their  barbarous  cus- 
toms, I  objected.  The  Indians  then  taunted  me  with  being  a 
coward,  called  me  a  squaw,  etc. 

I  soon  took  in  the  situation,  and  saw  that  it  would  not  be 
well  to  lose  caste  among  them.  I  accepted  the  challenge 
under  the  promise  that  they  would  not  be  angry  with  me  if  I 
should  hurt  some  of  them.  I  had  but  little  anxiety  about 
the  result,  for  they  were  not  adepts  in  the  art  of  self- 
defense. 

The  Indians,  numbering  about  one  hundred  and  twenty, 
formed  in  two  lines,  and  I  took  the  squaw  by  the  hand,  and 
commenced  my  passage  between  them. 

Only,  one  Indian  disputed  my  progress.  With  one  blow  I 
stretched  him  on  the  ground.  All  would  probably  have 
passed  off  well  enough,  had  I  not  kicked  him  as  he  fell. 
This  was  contrary  to  their  code  of  honor,  and  I  paid  a  fine  for 
this  breach  of  custom. 

I  was  acknowledged  the  victor,  and  it  was  decided  that  the 
squaw  was  mine.  I  immediately  turned  her  over  to  the 
Indian  that  she  desired  for  a  husband. 

This  was  my  first  and  last  fight  for  a  squaw.  It  gave 
me  a  prestige  among  them  that  greatly  added  to  my  subse- 
quent influence. 


PROSTRATED  WITH  SICKNESS.  35 

This  short  and  lonely  mission  was  brought  to  a  close  by  my 
return  to  Harmony. 

In  the  beginning  of  winter,  I  went  down  to  the  Santa  Clara 
in  company  with  Brothers  Ira  Hatch,  Samuel  Knigh.t,  Thales 
Haskell  and  A.  P.  Hardy. 

We  worked  with  the  Indians,  and  gained  much  influence 
over  them.  We  built  a  log  cabin,  and  a  dam  to  take  out  the 
waters  of  the  Santa  Clara  Creek  to  irrigate  the  bottom  land. 
Hard  labor  and  exposure  brought  on  me  a  severe  attack  of 
sickness.  At  the  same  time  there  came  a  heavy  fall  of  snow, 
which  made  it  impracticable  to  get  any  assistance  from  the 
nearest  settlement,  forty  miles  distant. 

The  brethren  began  to  entertain  some  doubts  about  my 
recovery.  However,  after  laying  sick  fourteen  days,  with 
nothing  to  nourish  me  but  bread  made  of  moldy,  bitter  corn 
meal,  Brother  Samuel  Atwood  arrived  from  Harmony  with 
some  good  things  to  strengthen  me. 

After  a  few  days,  I  started  with  Brother  Atwood  on  horse- 
back, for  Harmony.  I  rode  to  Cottonwood  Creek,  where  the 
town  of  Harrisburg  now  stands.  I  felt  exhausted,  and  could 
go  no  farther.  I  was  assisted  off  my  horse  and  lay  on  the 
ground,  where  I  fainted.  Brother  Atwood  brought  some 
water  in  the  leather  holster  of  his  pistol,  and  put  some  of  it 
in  my  mouth  and  on  my  head,  which  revived  me. 

With  slow  and  careful  traveling  I  was  able  to  reach  Har- 
mony'; but  I  was  so  reduced  in  flesh  that  my  friends  did  not 
recognize  me. 

As  soon  as  my  health  would  permit,  I  returned  to  the  Santa 
Clara. 

I  have  before  referred  to  a  custom  among  the  Piutes  of 
taking  women  from  each  other.  Sometimes  two  claimants 
decided  who  should  be  the  possessor  of  the  woman,  by  single 
combat;  but  more  generally,  each  claimant  would  gather  to 
his  assistance  all  the  friends  he  could,  and  the  fighting  would 
be  kept  up  until  one  side  was  conquered,  when  the  claimant 
who  had  led  the  victorious  party,  would  take  possession  of  the 
woman. 

I  have  seen  such  engagements  last  all  day  and  a  part  of  the 
night.  In  one  of  these,  in  which  over  one  hundred  men  took 


36  REMOVE  TO   SANTA  CLARA. 

• 

a  part,  some  of  the  combatants  became  angry,  and  fought  in 
good  earnest. 

At  the  close  of  the  day,  it  was  still  undecided  who  was  the 
victor.  At  night  large  fires  were  lighted,  arranged  in  a  circle, 
and  some  forty  of  the  combatants  came  in  to  decide  the 
matter. 

They  pulled  each  other's  hair  and  fought  desperately, 
regardless  of  the  rules  usually  governing  such  affairs.  The 
unoffending  woman  seemed  to  fare  quite  as  hard,  or  worse 
than  the  combatants.  She  was  finally  trampled  under  foot, 
and  the  women  who  looked  on  became  excited.  Some  ran 
with  their  willow  trays  filled  with  coals  from  the  fire,  which 
they  threw  over  the  men  and  burnt  theEi  out,  as  each  one 
found  employment  in  running  and  brushing  the  coals  from  his 
hair  and  back. 

In  the  meantime,  the  woman  lay  on  the  ground  with  her 
mouth  filled  with  blood  and  dirt. 

At  this  stage  of  the  affair  we  used  our  persuasive  powers, 
and  succeeded  in  inducing  the  men  to  let  the  woman  go  with 
the  man  she  wanted. 

In  the  summer  of  1855,  we  cultivated  a  few  acres  of  land 
on  the  Santa  Clara.  We  raised  melons,  and  had  the  privilege 
of  disposing  of  them  ourselves.  I  do  not  think  that  the 
Indians  ever  took  any  without  leave.  We  raised  a  small 
amount  of  cotton,  which  was  probably  the  first  grown  in  Utah 
Territory. 

In  the  autumn  of  1855,  I  returned  to  Tooele  Valley,  and 
removed  my  family  to  the  Santa  Clara.  My  brother  Oscar, 
also  Brother  Dudley  Leavitt,  and  their  families,  accompanied 
me. 

In  the  winter  of  1855-6,  we  were  instructed  to  build  a  fort 
for  our  protection.  There  were  at  that  time  on  the  Santa 
Clara,  ten  missionaries,  and  four  stonemasons  from  Cedar 
City.  We  employed  Indian  help,  and  everything  we  put  our 
hands  to  prospered,  so  that  in  less  than  ten  days  we  built  a 
fort  one  hundred  feet  square,  of  hammer-faced  rock,  the  wall 
two  feet  thick  and  twelve  feet  high.  It  was  afterwards 
said  by  President  Young  to  be  the  best  fort  then  in  the 
Territory. 


ANSWER  TO  PRAYER.  37 

We  invited  the  Indians  to  assist  us  to  construct  a  strong, 
high  dam  to  take  the  water  out  of  the  Santa  Clara  to  a  choice 
piece  of  land. 

For  this  purpose  they  gathered  into  the  settlement 
to  the  number  of  about  thirty  lodges,  but  rather 
reluctantly,  for  they  believed  that  the  Tonaquint,  their  name 
for  the  Santa  Clara,  would  dry  up  the  corning  season,  as  there 
was  but  little  snow  in  the  mountains. 

With  much  hard  labor  we  completed  our  dam,  and  watered 
our  crops  once  in  the  spring  of  1856.  The  water  then  failed, 
and  our  growing  crops  began  to  wither. 

The  Indians  then  came  to  me  and  said,  "You  promised  us 
water  if  we  would  help  build  a  dam  and  plant  corn.  What 
about  the  promise,  now  the  creek  is  dry?  What  will  we  do 
for  something  to  eat  next  winter?" 

The  chief  saw  that  I  was  troubled  in  my  mind  over  the 
matter,  and  said,  "We  have  one  medicine  man;  I  will  send 
him  to  the  great  mountain  to  make  rain  medicine,  and  you  do 
the  best  you  can,  and  may  be  the  rain  will  come ;  but  it  will 
take  strong  medicine,  as  I  never  knew  it  to  rain  this  moon." 
I  went  up  the  creek,  and  found  it  dry  for  twelve  miles. 

The  following  morning  at  daylight,  I  saw  the  smoke  of  the 
medicine  man  ascending  from  the  side  of  the  Big  Mountain, 
as  the  Indians  called  what  is  now  known  as  the  Pine  Valley 
Mountain. 

Being  among  some  Indians,  I  went  aside  by  myself,  and 
prayed  to  the  God  of  Abraham  to  forgive  me  if  I  had  been 
unwise  in  promising  the  Indians  water  for  their  crops  if  they 
would  plant;  and  that  the  heavens  might  give  rain,  that  we 
might  not  lose  the  influence  we  had  over  them. 

It  was  a  clear,  cloudless  morning,  but,  while  still  on  my 
knees,  heavy  drops  of  rain  fell  on  my  back  for  about  three 
seconds.  I  knew  it  to  be  a  sign  that  my  prayers  were 
answered.  I  told  the  Indians  that  the  rain  would  come. 
When  I  returned  to  the  settlement,  I  told  the  brethren  that 
we  would  have  all  the  water  we  wanted. 

The  next  morning,  a  gentle  rain  commenced  falling.  The 
water  arose  to  its  ordinary  stage  in  the  creek,  and,  what  was 
unusual,  it  was  clear.  We  watered  our  crops  all  that  we 


FAITH  OF  THE  INDIANS. 

wished,  and  both  whites  and  Indians  acknowledged  the  event 
to  be  a  special  providence. 

I  think  more  corn  and  squash  were  grown  that  year,  by  us, 
than  I  ever  saw  before  or  since,  on  the  same  number  of  acres. 
The  Indians  gathered  and  stored  up  a  large  amount  of  corn, 
beans  and  dried  squash. 

From  that  time  they  began  to  look  upon  us  as  having  great 
influence  with  the  clouds.  They  also  believed  that  we  could 
cause  sickness  to  come  upon  any  of  them  if  we  wished.  We 
labored  to  have  them  understand  these  things  in  their  true 
light,  but  this  was  difficult  on  account  of  their  ignorance  and 
superstitions. 

About  this  time  an  Indian  came  in  from  another  small  band 
east  of  the  Santa  Clara.  The  Indians  who  worked  with  us 
told  him  how  matters  were  going  with  them. 

He  ridiculed  them  for  their  faith  in  us  and  what  we  taught 
them,  and  told  them  that  they  were  fools  for  living  without 
meat,  when  there  were  plenty  of  cattle  in  sight.  To  more 
fully  exemplify  his  views  and  set  an  example  of  self-assur- 
ance, he  killed  one  of  our  oxen. 

Four  or  five  of  the  brethren  went  to  him,  armed.  I  felt 
impressed  that  a  peaceful  policy  would  be  the  best,  and,  for 
that  reason,  I  requested  them  to  let  me  manage  the  matter. 
I  went  into  his  lodge  and  sat  down  by  him.  I  told  him  that 
he  had  done  a  great  wrong,  for  we  were  working  to  do  the 
Indians  good. 

He  talked  insultingly,  and  wanted  to  know  if  I  wished  to 
kill  him,  or  if  I  could  make  medicine  strong  enough  to  kill 
him.  I  told  him  that  he  had  made  his  own  medicine,  and 
that  some  evil  would  befall  him  before  he  got  home. 

About  this  time,  the  president  of  the  mission  received  a 
letter  from  President  Brigham  Young,  requiring  us  to  say  to 
the  Indians  that  if  they  would  live  cleanly  and  observe  certain 
things  pertaining  to  the  gospel,  they  should  grow  and  increase 
in  the  land.  Also,  that  we  should  require  them  to  wash  the 
sick  before  we  administered  to  them. 

An  Indian  wished  us  to  administer  to  his  sick  boy.  We 
required  him  to  wash  his  child  ;  he  refused  to  do  so,  and  the 
boy  died.  The  man  burnt  his  lodge,  went  to  the  mountains, 


THREATENED   BY  AN  INDIAN.  39 

and  called  on  others  to  follow  him.  Some  did  so,  and  before 
leaving,  burned  a  log  store  house  which  they  had  filled  with 
supplies. 

The  angry  man's  name  was  Ag-ara-poots. 

The  chief  of  the  band  came  to  me  and  said,  "Old  Ag-ara- 
poots  will  never  be  satisfied  until  he  has  killed  you  or  some 
one  who  is  with  you.  You  know  that  he  has  killed  two 
Piutes  since  you  came  here.  The  Piutes  are  all  afraid  of 
him.  I  am  going  away." 

I  asked  him  if  he  would  not  go  to  Ag-ara-poots  with  me. 

"No;"  he  replied,  "he  thinks  that  you  let  his  boy  die,  and 
he  will  never  be  satisfied  until  he  has  blood.  There  are  many 
with  him,  and  you  must  not  go  where  he  is." 

As  I  felt  like  seeing  him,  I  invited  all  the  missionary 
brethren,  one  by  one,  to  go  with  me,  but  they  all  refused 
except  Brother  Thales  Haskell.  One  of  the  brethren 
remarked  that  he  would  as  soon  go  into  a  den  of  grizzly  bears. 

When  I  went  to  the  house  of  Brother  Haskell  and  opened 
the  door,  he  said,  "I  know  what  you  want.  You  wish  me  to 
go  with  you  to  see  Ag-ara-poots.  I  am  just  the  man  you 
want." 

The  difference  between  me  and  my  brethren  in  this  instance 
did  not  arise  from  superior  personal  courage  in  myself,  but  in 
the  fact  that  I  have  mentioned  before  :  that  I  had  received 
from  the  Lord  an  assurance  that  I  should  never  fall  by  the 
hands  of  the  Indians,  if  I  did  not  thirst  for  their  blood. 
That  assurance  has  been,  and  is  still  with  me,  in  all  my  inter- 
course with  them. 

Brother  Haskell  seemed  inspired  to  go  with  me  on  this 
occasion.  We  started  in  the  morning,  and  followed  the  trail 
of  Ag-ara-poots  until  afternoon,  when  we  found  him  and  his 
band. 

His  face  was  blackened,  and  he  sat  with  his  head  down, 
apparently  in  rather  a  surly  mood.  I  told  him  I  had  heard 
that  he  intended  to  kill  me  the  first  opportunity. 

Said  he :   "Who  told  you  that  I  wanted  to  kill  you?" 

I  answered  that  the  Piutes  had  told  me  so. 

He  declared  that  it  was  a  lie ;  but  he  had  been  mad  and 
was  mad  then,  because  I  had  let  his  boy  die. 


40  DEATH  OF  AG-ARA-POOTS. 

I  told  him  that  lie  let  his  boy  die,  because  he  did  not  think 
enough  of  him  to  wash  him  so  that  the  Lord  would  heal  him, 
and  now  he  was  mad  at  some. one  else. 

I  told  him  we  were  hungry,  and  were  going  to  eat  with  a 
man  who  was  not  mad,  and  that  he  had  better  go  with  us. 
As  we  left  his  lodge,  he  arose  to  go  with  us,  but  trembled, 
staggered  and  sat  down  in  the  sand. 

All  the  Indians  but  Ag-ara-poots  gathered  around  us.  We 
told  them  they  had  been  foolish  in  burning  up  their  food, 
going  into  the  mountains,  and  leaving  their  friends ;  that  the 
women  and  children  had  better  go  back  to  the  settlement 
where  there  was  something  to  eat,  and  let  the  men  who 
wished  to  hunt,  remain.  The  most  of  them  started  for  the 
settlement  the  same  night. 

The  following  day  Titse-gavats,  the  chief,  came  to  me  and 
said,  "The  band  have  all  come  on  to  the  Clara  except  Ag-ara- 
poots,  and  he  came  on  to  the  bluff  in  sight  of  it,  and  his 
heart  hardened.  You  cannot  soften  his  heart  again.  He  has 
gone  off  alone.  You  had  better  pray  for  him  to  die,  then 
there  will  be  no  bloodshed.  Do  not  tell  Mm  what  I  have  said 
to  you. ' ' 

I  did  ask  the  Lord  that,  if  it  would  be  for  the  glory  of  His 
name,  Ag-ara-poots  might  not  have  strength  to  shed  the 
blood  of  any  of  us.  In  a  few  days  the  Piutes  told  me  that  he 
was  not  able  to  walk  nor  help  himself  to  a  drink  of  water. 
He  lingered  until  spring  and  died. 


THEFT  BY  AN  INDIAN.  41 


CHAPTER    VI. 

RETRIBUTIVE  JUSTICE  TO  THE  INDIANS— WE  GAIN  INFLU- 
ENCE BY  IT — THE  LORD  GIVES  THE  INDIANS  TESTIMONIES 
OF  THE  TRUTH — WAR  BETWEEN  TWO  BANDS  OF  INDIANS 
—A  WOMAN  BURNED  TO  DEATH  FROM  REVENGE— PROMPT- 
INGS OF  THE  SPIRIT — STOLEN  HORSES  RECOVERED — 
-  GOVERNMENT  AMONG  THE  INDIANS  —  APPOINTED 
PRESIDENT  OF  THE  INDIAN  MISSION— VISIT  OF  APOSTLE 
GEORGE  A.  SMITH— UNITED  STATES  ARMY  ON  ITS  WAY 
TO  UTAH — ELDER  SMITH*  S  ADVISE  TO  THE  SAINTS — 
MOUNTAIN  MEADOW  MASSACRE. 

A  PETTY  chief,  living  west  of  the  settlement  on  the  Santa 
Clara,  and  on  the  California  road,  came  to  me  and  said 
that  he  had  stolen  from  some  "Mormons"  as  they  passed  by; 
that  there  could  not  be  medicine  made  to  kill  him,  for  he  was 
a  hard  one  to  kill,  and  he  should  steal  from  the  "Mormons" 
again  the  first  opportunity. 

Some  two  weeks  after  this  conversation,  the  Indians  told 
me  that  this  chief  was  dead.  In  going  home  from  the  Santa 
Clara  settlement,  he  stole  an  animal  from  a  "Mormon"  trav- 
eler, and  hid  it  up  until  he  had  gone  by ;  then  drove  it  to  his 
lodge,  killed  it,  and  when  it  was  about  half  skinned  he  was 
taken  sick,  went  into  his  lodge  and  died. 

An  Indian  living  near  us  said  he  had  killed  an  animal,  and 
wished  to  pay  for  it.  I  took  some  pay  from  him  that  he 
might  be  satisfied,  and  told  him  to  go  his  way  and  steal  no 
more. 

He  was  afterwards  caught  stealing  another  ox,  after  which 
I  chanced  to  meet  him  alone.  He  asked  me  what  I  was 
going  to  do  about  it?  I  replied,  "Nothing." 

He  talked  in  an  excited  manner,  and  said  in  an  angry  tone, 
'  'If  you  are  going  to  do  anything,  do  it  now ;  do  it  here. ' '  I 
explained  to  him  that  if  evil  came  upon  people  they  brought 
it  upon  themselves  by  their  mean  acts. 


42  SQUAW  BURNED  TO  DEATH. 

He  talked  and  acted  in  such  a  rascally  manner  that  I  was 
disgusted.  I  told  him  that  he  was  in  the  hands  of  the  Lord ; 
if  He  would  forgive  him,  I  would,  but  I  did  not  believe  that 
He  would.  This  man  died  in  a  few  days  after  this  conver- 
sation. 

The  Lord  had  sent  the  gospel  of  their  fathers  to  these 
Indians,  and  with  it  the  testimony  of  many  special  manifes- 
tations, so  evident  to  them,  even  in  their  ignorance,  that  they 
might  be  without  excuse. 

In  addition  to  the  destruction  of  the  wilfully  wicked  and 
perverse,  many  promises  to  them  were  fulfilled,  their  sick 
were  healed,  etc. 

These  testimonies  more  fully  'established  the  [influence  of 
the  Elders  among  this  people,  and  they  looked  to  us  for 
counsel,  and  endeavored  to  do  as  they  were  instructed.  The 
men  ceased  to  abuse  their  families,  and  they  did  as  well  as 
could  be  expected  of  people  in  their  low  condition. 

They  would  wash  the  sick,  and  ask  the  Elders  to  lay  hands 
on  and  pray  for  them.  The  Lord  had  great  regard  for  our 
administrations,  for  I  do  not  recollect  administering  to  one 
that  did  not  recover.  We  were  careful  not  to  say  or  do  any- 
thing wrong,  and  I  feel  that  a  good  spirit  governed  us  in  all 
our  intercourse  with  this  people.  They  soon  learned  to 
regard  our  words  as  law. 

At  length  the  Santa  Clara  and  Muddy  Indians  got  into  a 
quarrel,  and  began  to  kill  each  other  whenever  they  could  get 
an  advantage.  We  endeavored  to  make  peace  between  them, 
but  blood  had  been  spilled,  and  nothing  but  blood  would 
satisfy  them. 

One  morning,  a  Muddy  Creek  Indian  killed  one  of  the 
Santa  Clara  band  in  the  wood  near  our  fort.  The  Santa  Clara 
Indians  farther  up  the  stream,  hearing  of  it,  took  a  Moapats 
woman,  fastened  her  to  a  small  tree,  and  burnt  her. 

When  they  first  tied  her,  a  young  Indian  came  in  haste  to 
let  me  know  what  was  going  on.  I  hurried  towards  the  spot, 
but  before  I  arrived  there  another  boy  met  me,  and  said  that 
it  was  of  no  use  for  me  to  go  on,  for  matters  had  gone  too  far 
to  save  the  woman.  I  think  they  had  hurried  to  consummate 
the  terrible  deed  before  I  could  get  there. 


DICTATION  OF  THE  HOLY  SPIRIT.  43 

When  I  talked  with  the  perpetrators  they  cried,  and  said 
that  they  could  not  have  done  less  than  they  did.  That  is, 
they  were  so  bound  up  in  their  traditions  and  customs,  that 
what  they  had  done  was  a  necessary  duty. 

They  appeared  so  child-like,  and  so  anxious  to  have  me 
think  that  what  they  had  done  was  all  right,  that  I  said  noth- 
ing, but  felt  that  I  would  be  truly  thankful  if  I  should  ever 
be  so  fortunate  as  to  be  called  to  labor  among  a  higher  class 
of  people. 

These  things  took  place  in  the  summer  and  autumn  of 
1856.  Soon  after  the  burning  of  the  Indian  woman,  Brother 
Ira  Hatch  and  I  started  for  Cedar  City,  by  way  of  the  Moun- 
tain Meadows.  At  night  we  camped  near  another  trail  which 
crossed  the  one  on  which  we  were  traveling. 

When  we  arose  in  the  morning,  I  told  my  companion  that 
the  Cedar  Indians  had  been  to  the  Muddy  to  attack  the 
Indians  living  there,  and  had  got  the  worst  of  it;  that  on 
their  return  they  had  stolen  the  horses  from  the  Santa  Clara. 

We  had  never  traveled  the  trail  they  were  on,  but  I  told 
Brother  Hatch  that  if  he  would  take  it,  he  would  find  the 
thieves  camped  at  a  certain  spring,  and  when  they  saw  him 
they  would  be  so  surprised  that  they  would  let  him  have  the 
horses  without  any  difficulty. 

Brother  Hatch  found  matters  as  I  had  predicted,  and  the 
Indians  got  up  the  horses  for  him,  and  appeared  anxious  to 
have  him  take  them  away. 

We  afterwards  learned  that  the  Cedar  Indians  had  gone  to 
the  Mudd}7,  and  stolen  two  squaws  from  the  band  that  lived 
on  that  creek.  The  Muddy  Indians  had  pursued  the  robbers, 
and  retaliated  by  killing  a  chief  of  the  Cedar  Indians,  and 
wounding  two  more  of  their  party.  They  also  recovered  the 
captive  squaws. 

It  was  by  the  dictation  of  the  Holy  Spirit  that  I  sent 
Brother  Hatch  to  recover  the  horses.  It  was  the  same  Spirit 
that  had  influenced  me  to  take  my  wife  and  child  out  of  Pine 
Canyon  the  evening  before  I  had  intended  to,  and  thereby 
saved  their  lives  and  my  own.  It  was  the  same  also  that  had 
saved  me  from  being  killed  by. "Old  Big  Foot,"  when  I  lived 
in  Tooele  Valley. 


44  LETTER  FROM  PRESIDENT  B.    YOUNG. 

At  this  time  we  had  established  as  good  a  form  of  govern- 
ment among  the  Santa  Clara  Indians,  as  their  circumstances 
would  permit. 

They  worked  for  a  living,  and  promised  to  be  honest.  If 
anyone  stole,  he  either  paid  a  price  for  what  he  had  taken,  or 
was  stripped,  tied  to  a  tree  and  whipped,  according  to  the 
magnitude  of  the  offense.  The  Indians  did  the  whipping, 
while  I  generally  dictated  the  number  and  severity  of  the  lashes. 

In  the  winter  of  1856-7,  after  the  Indians  had  been  trying 
for  some  time  to  follow  our  counsels,  they  said  to  me,  "We 
cannot  be  good ;  we  must  be  Piutes.  We  want  you  to  be 
kind  to  us.  It  may  be  that  some  of  our  children  will  be  good, 
but  we  want  to  follow  our  old  customs. ' ' 

They  again  began  to  paint  themselves,  and  to  abuse  their 
women,  as  they  had  done  before  we  went  among  them. 

Up  to  this  time,  Elder  R.  C.  Allen  had  been  president  of 
the  Southern  Indian  Mission,  and  had  generally  resided  at 
Harmony.  He  had  given  me  charge  of  the  settlement  on  the 
Santa  Clara  Creek. 

The  following  letter  shows  his  release,  and  my  appointment 
to  take  his  place,  and  exhibits  the  Indian  policy  of  President 
Brigharn  Young : 

'  'PRESIDENT'  s  OFFICE, 

Great  Salt  Lake  City, 

August  4,  1857. 

"ELDER  JACOB  HAMBLIN:—  You  are  hereby  appointed  to 
succeed  Elder  R.  C.  Allen  (whom  I  have  released)  as  presi- 
dent of  the  Santa  Clara  Indian  Mission.  I  wish  you  to  enter 
upon  the  duties  of  your  office  immediately. 

"Continue  the  conciliatory  policy  towards  the  Indians  which 
I  have  ever  commended,  and  seek  by  works  of  righteousness, 
to  obtain  their  love  and  confidence.  Omit  promises  where 
you  are  not  sure  you  can  fill  them ;  and  seek  to  unite  the 
hearts  of  the  brethren  on  that  mission,  and  let  all  under 
your  direction  be  united  together  in  holy  bonds  of  love  and 
unity. 

1  'All  is  peace  here,  and  the  Lord  is  eminently  blessing  our 
labors ;  grain  is  abundant,  and  our  cities  are  alive  with  the 
busy  hum  of  industry. 


G.  A.  SMITH'S  ADVICE.  45 

'  'Do  not  permit  the  brethren  to  part  with  their  guns  and 
ammunition,  but  save  them  against  the  hour  of  need. 

"Seek  the  Spirit  of  the  Lord  to  direct  you;  and  that  He 
may  qualify  you  for  every  duty,  is  the  prayer  of  your  fellow- 
laborer  in  the  gospel  of  salvation, 

BRIGHAM  YOUNG." 

Early  in  the  autumn  of  1857,  Apostle  George  A.  Smith 
visited  the  settlements  in  Southern  Utah.  He  informed  the 
Saints  that  a  United  States  army  was  on  the  way  to  Utah. 
What  the  result  would  be,  he  said  he  did  not  know.  He 
advised  the  people  to  be  saving  with  their  grain,  and  not  sell  • 
any  to  travelers  to  feed  their  teams ;  for  they  could  live  on 
grass  better  than  our  women  and  children.  He  thought  that 
all  we  could  afford  to  do,  under  the  circumstances,  was  to  fur- 
nish travelers  with  bread.  That  if  we  would  not  deny  the 
gospel,  we  might  yet  suffer  much  persecution,  and  be  com- 
pelled to  hide  up  in  the  mountains.  "At  all  events,"  said  he, 
"bread  is  good  to  have." 

When  President  Smith  returned  to  Salt  Lake  City,  Brother 
Thales  Haskell  and  I  accompanied  him.  On  our  way  we 
camped  over  night  on  Corn  Creek,  twelve  miles  south  of  Fill- 
more,  with  a  party  of  emigrants  from  Arkansas,  traveling  on 
what  was  then  known  as  the  southern  route  to  California. 
They  inquired  of  me  about  the  road,  and  wrote  the  informa- 
tion down  that  I  gave  them. 

They  expressed  a  wish  to  lay  by  at  some  suitable  place  to 
recruit  their  teams  before  crossing  the  desert.  I  recom- 
mended to  them,  for  this  purpose,  the  south  end  of  the 
Mountain  Meadows,  three  miles  from  where  my*  family 
resided. 

After  our  arrival  in  Salt  Lake  City,  news  reached  there  that 
this  company  of  emigrants,  on  their  way  south,  had  behaved 
badly,  that  they  had  robbed  hen-roosts,  and  been  guilty  of 
other  irregularities,  and  had  used  abusive  language  to  those 
who  had  remonstrated  with  them,  It  was  also  reported  that 
they  threatened,  when  the  army  came  into  the  north  end  of  the 
Territory,  to  get  a  good  outfit  from  the  weaker  settlements  in 
the  south. 


46  MOUNTAIN  MEADOW  MASSACRE. 

A  messenger  came  to  President  Young,  informing  him  of 
these  things,  and  asking  advice. 

In  reply,  Brigham  Young  sent  general  instructions  to  the 
settlements,  advising  the  people  to  let  the  emigrants  pass  as 
quietly  as  possible ;  and  stating  that  there  was  an  army  on  our 
borders,  and  we  could  not  tell  what  we  might  be  obliged  to  do 
before  the  troubles  were  over.  He  said  we  might  be  under 
the  necessity  of  going  into  the  mountains,  and  that  he  wished 
all  supplies  of  food  to  be  in  a  shape  to  be  readily  available 
in  such  an  emergency ;  and  we  would  do  the  best  we  could. 

Brother  Haskell  and  I  remained  in  Salt  Lake  City  one 
week,  and  then  started  for  our  homes  in  Southern  Utah.  On 
the  way,  we  heard  that  the  Arkansas  company  of  emigrants 
had  been  destroyed  at  the  Mountain  Meadows,  by  the 
Indians. 

We  met  John  D.  Lee  at  Fillmore.  He  told  us  that  the 
Indians  attacked  the  company,  and  that  he  and  some  other 
white  men  joined  them  in  the  perpetration  of  the  deed. 
This  deplorable  affair  caused  a  sensation  of  horror  and  deep 
regret  throughout  the  entire  community,  by  whom  it  was 
unqualifiedly  condemned. 

In  Cove  Creek  Valley  we  met  others  from  the  south,  who 
told  us  that  the  Indians  were  gathering  to  attack  another  com- 
pany of  emigrants.  I  procured  a  horse,  left  the  wagons,  and 
rode  on  day  and  night.  At  Cedar  City  I  found  Brothers 
Samuel  Knight  and  Dudley  Leavitt. 

As  I  was  weary  with  hard  riding  and  want  of  sleep,  I  hur- 
ried them  on  after  the  emigrants,  while  I  traveled  more 
slowly.  I  instructed  these  men  to  make  every  possible  effort 
to  save  the  company  and  their  effects,  and  to  save  their  lives 
at  all  hazards. 

They  overtook  the  company  one  hundred  and  fifty-six  miles 
from  Cedar  City,  on  Muddy  Creek,  in  the  heart  of  the  Indian 
country.  They  found  a  large  body  of  excited  Indians  prepar- 
ing to  attack  and  destroy  them. 

Finding  it  altogether  impossible  to  control  the  Indians,  they 
compromised  the  matter.  The  Indians  agreed  to  only  take 
the  loose  stock  of  the  company,  and  not  meddle  with  the 
teams  and  wagons,  and  not  make  any  effort  to  take  their  lives. 


ESCORT  A  COMPANY  TO  CALIFORNIA.  47 

The  Indians  took  the  loose  stock,  amounting  to  four  hun- 
dred and  eighty  head,  on  the  fifty  mile  desert Jbeyond  the 
Muddy. 

The  brethren  remained  with  the  company,  determined  to 
assist  in  its  defense,  should  the  Indians  attempt  anything 
more  than  they  had  agreed. 

The  company  continued  their  journey  safely  to  California. 
Brothers  Knight  and  Leavitt  returned  to  the  Santa  Clara. 

As  soon  as  possible,  I  talked  with  the  principal  Indians 
engaged  in  this  affair,  and  they  agreed  that  the  stock  not 
killed  should  be  given  up.  I  wrote  to  the  owners  in  Califor- 
nia, and  they  sent  their  agent,  Mr.  Lane,  with  whom  I  went 
to  the  Muddy,  and  the  stock  was  delivered  to  him  as  the 
Indians  had  agreed. 


CHAPTER   VII. 

PRESIDENT  YOUNG  REQUESTS  ME  TO  PILOT  A  COMPANY  TO 
CALIFORNIA — SAVE  A  WHITE  MAN  FROM  BEING  TOR- 
TURED BY  THE  INDIANS— INDIANS  DETERMINED  TO  KILL 
THE  COMPANY — I  PACIFY  THEM — ELDERS  IRA  HATCH 
AND  DUDLEY  LEAVITT  SENTENCED  TO  BE  KILLED  BY 
THE  MOHAVES — ELDER  HATCH  SOFTENS  THEIR  HEARTS 
BY  OFFERING  A  PRAYER — ALLOWED  TO  ESCAPE  ON 
FOOT. 

IN  the  winter  season,  my  family  usually  lived  at  the  Santa 
Clara  settlement,  thirty  miles  south  of  the  Mountain 
Meadows,  to  which  place  they  moved  in  the  spring,  to  keep 
stock  during  the  summer. 

Late  in  the  autumn  of  1857,  a  company  came  along  on 
their  way  to  California.  They  brought  a  letter  from  President 
Brigharn  Young,  directing  me  to  see  this  company  and  their 
effects  safely  through  to  California.  They  were  mostly  mer- 
chants who  had  been  doing  business  in  Salt  Lake  City,  and, 


48  SAVE  A  MAN'S  LIFE. 

anticipating  difficulty  between  the  people  of  Utah  and  the 
United  States  army,  were  fleeing  to  the  Eastern  States  by 
way  of  California  and  the  Isthmus  of  Panama. 

When  the  company  arrived  in  Cedar  City,  they  sent  a  mes- 
senger ahead  of  them  with  the  letter  to  me.  Having  occasion 
to  go  to  Cedar  City  about  the  same  time,  I  met  the  messen- 
ger. I  directed  him  to  return  to  the  company  and  tell  them 
to  come  on,  and  I  would  be  with  them  in  time. 

I  returned  to  Santa  Clara  to  make  some  preparations  for 
the  journey,  and  then  started  to  meet  the  company  on  the 
creek,  twelve  miles  from  the  settlement. 

When  I  reached  the  California  road,  the  company  had 
passed,  and  was  some  distance  ahead  of  me.  While  traveling 
to  overtake  it,  I  found  a  man  who  had  been  traveling  alone, 
also  in  pursuit  of  the  company,  with  a  view  of  getting 
through  with  it  to  California. 

When  I  found  him  he  was  already  in  the  hands  of  the 
Indians,  and  stripped  of  his  clothing.  They  were  making  • 
calculations  to  have  a  good  time  with  him  as  they  expressed 
it,  that  is,  they  intended  to  take  him- to  their  camp  and  tor- 
ture him. 

The  stranger,  seeing  I  had  influence  with  the  Indians, 
begged  me  to  save  his  life,  and  said  if  I  would  do  so  he  would 
serve  me  as  long  as  he  lived. 

I  replied  that  I  did  not  wish  any  reward  for  saving  him. 

In  answer  to  his  inquiry,  I  informed  him  that  I  was  a 
"Mormon." 

"Well,"  said  he,  "I  am  not  a  Mormon,  but  I  wish  you 
would  save  my  life." 

I  assured  him  that  it  made  no  difference  to  me  whether  he 
was  a  "Mormon"  or  not,  I  told  the  Indians  to  bring  back 
his  clothing,  which  they  did,  except  his  shoes,  and  I  took  him 
along  with  me  to  the  company. 

I  found  a  few  Indians  around  the  company,  and  there 
appeared  to  be  some  excitement,  One  of  the  merchants 
asked  me  if  I  could  save  the  ship.  I  replied  that  I  could  see 
nothing  to  hinder  me.  He  said:  '  'You  can  take  the  helm,  but 
do  not  run  it  too  near  the  rocks  or  shoals ;  we  have  plenty  of 
presents  for  the  Indians," 


HOLD   COUNCIL  WITH  THE  INDIANS.  49 

He  wished  to  know  what  they  should  do  with  their  animals. 
I  told  him  I  knew  where  there  was  good  grass,  and  I  would 
send  two  Indians  to  take  care  of  them ;  to  let  the  two  Indians 
have  their  suppers,  and  a  shirt  each  when  they  brought  in 
the  animals  in  the  morning. 

At  first  they  refused  to  let  the  animals  go.  I  assured 
them  that  if  I  was  to  direct  matters,  I  should  do  it  in  my 
own  way. 

After  some  consultation,  they  concluded  to  let  me  have  my 
own  way.  The  animals  were  sent  out  to  feed  in  charge  of  the 
Indians,  but  I  presume  that  some  of  the  company  did  not 
sleep  much  during  the  night. 

The  animals  were  all  brought  safely  into  camp  in  the 
morning. 

After  that,  the  company  appeared  to  feel  quite  safe,  and 
took  much  pains  to  have  things  move  as  I  directed. 

When  we  had  traveled  about  sixty  miles  towards  Muddy 
Creek,  a  Moapat  Indian  told  me  that  the  Indians  on  that 
stream  were  preparing  to  attack  the  company.  I  started  at 
daydawn  the  following  morning,  and  arrived  at  the  crossing 
of  the  Muddy  about  two  hours  in  advance  of  the  company. 
The  Indians  had  collected  in  the  vicinity  of  the  crossing,  with 
the  view  of  attacking  the  company  when  in  camp.  They 
believed  they  could  easily  kill  the  men,  and  obtain  a  large 
amount  of  spoil. 

I  called  them  together,  and  sat  down  and  smoked  a  little 
tobacco  with  them,  which  I  had  brought  along  for  that  pur- 
pose. I  then  said:  "You  have  listened  to  my  talk  in  times 
past ;  you  believe  that  it  is  good  to  hear  and  do  what  I  say. ' ' 
They  all  answered,  "Yes." 

I  then  tald  them  I  was  going  through  to  California  with 
some  friends,  Americans  and  merchants ;  and  that  we  had 
brought  along  many  blankets,  shirts  and  other  useful  articles. 
I  hoped  they  would  see  that  none  of  the  animals  were  stolen, 
and  if  any  strayed,  they  would  bring  them  into  camp.  Some 
of  the  Indians  did  not  readily  consent  to  let  the  company  pass 
in  peace. 

For  further  security,  I  sent  for  their  women  and  children  to 
come  out  of  their  hiding  place,  where  they  had  been  sent  for 


50       SAVED  FROM  DEATH  THROUGH  PRAYER. 

safety,  as  is  the  custom  of  the  Indians  when  preparing  for 
battle. 

I  had  matters  in  a  much  better  shape  on  the  arrival  of  the 
company  than  I  found  them.  I  was  careful  to  listen  to  all 
the  talk  of  the  Indians,  and  spent  the  evening  and  also  the 
night  with  the  largest  collection  of  them,  so  that  they  could 
not  make  any  general  move  without  my  knowledge. 

We  continued  our  journey  across  the  fifty-six  mile  desert  to 
Los  Vegas  springs.  There  we  met  Brothers  Ira  Hatch  and 
Dudley  Leavitt,  on  their  return  from  a  mission  to  the  Mohave 
Indians. 

Those  Indians,  on  the  arrival  of  these  brethren  among 
them,  took  their  horses,  and  then  held  a  council  to  decide 
whether  they  should  kill  the  brethren  or  not.  The  chief 
called  a  vote  of  his  people,  and  it  was  decided  that  the  breth- 
ren should  die. 

A  Piute  friend  who  had  accompanied  the  Elders  from  Los 
Vegas,  began  to  mourn  over  their  fate,  and  said  to  them,  '  'I 
told  you  that  the  Mohaves  would  kill  you  if  you  came  here, 
and  now  they  are  going  to  do  it. ' ' 

Brother  Hatch  told  their  Piute  friend,  who  acted  as  inter- 
preter, to  tell  the  Mohave  chief,  Chanawanse,  to  let  him  pray 
before  he  was  killed. 

The  chief  consented,  and  Brother  Hatch  knelt  down  among 
the  bloodthirsty  savages,  and  asked  the  Lord  to  soften  their 
hearts,  that  they  might  not  shed  their  blood.  He  also  said 
more  that  was  appropriate  to  the  occasion. 

The  prayer  was  repeated  in  measured  sentences  by  the 
interpreter. 

It  had  the  desired  effect.  The  heart  of  the  chief  was 
softened.  He  took  the  brethren  to  his  lodge,  and  put  them 
at  the  farther  end  of  it,  in  a  secure  place.  There  he  guarded 
them  until  nearly  morning,  then  told  them  to  go  as  fast  as 
they  could  to  Los  Vegas,  eighty  miles  distant. 

They  traveled  this  distance  on  foot,  and  with  but  little 
food.  When  I  met  them  they  were  living  on  muskeet  bread. 
This  is  an  article  of  food  manufactured  from  a  pod  resembling 
that  of  a  bean,  which  grows  on  the  muskeet  tree.  These  cir- 
cumstances were  related  to  me  by  the  Elders  when  we  met. 


PRESIDENT  YOUNG'S  INDIAN  POLICY.  51 

At  Los  Vegas  I  learned  that  the  Indians  there  expected 
that  the  company  would  have  been  massacred  at  the  Muddy 
Creek. 

After  we  left  this  watering  place,  three  Indians  followed  us 
and  made  an  effort  to  steal.  They  were  brought  into  camp 
and  guarded  until  morning.  The  remainder  of  the  journey 
we  had  no  more  trouble  with  the  Indians. 

We  met  companies  of  our  people  on  their  way  from  San 
Bernardino  to  Utah. 

I  was  engaged  the  remainder  of  the  autumn  and  the  winter 
of  1857-8,  on  the  road  between  the  Santa  Clara  and  Los 
Vegas  springs,  in  assisting  the  Saints  who  were  moving  to 
Utah. 

On  the  return  of  spring  I  removed  my  family,  as  was  my 
custom,  to  the  Mountain  Meadows,  to  take  care  of  our  stock. 


CHAPTER    VIII. 

PRESIDENT  YOUNG'S  INDIAN  POLICY— EXPEDITION  TO  LOS 
VEGAS  AND  COLORADO  RIVERS — SUSPICIOUS  STEAMER 
IN  THE  COLORADO— LEARN  ITS  PURPOSE — GO  AFTER  A 
LOAD  OF  LEAD — OUR  HORSES  STOLEN — EAT  POISON  CAC- 
TUS— LED  BY  THE  SPIRIT  PROVIDENTIALLY. 

THE  following  letter  from  President  Brigham  Young  so 
well  illustrates  his  peaceable  and  civilizing  policy  towards 
the  Indians,   that    I  think  it  should  find  a   place   in   this 
narrative : 

"PRESIDENT'S  OFFICE, 

Great  Salt  Lake  City, 

March  5,  1858. 

"DEAR  BROTHER  : — Your  note  of  the  19th  of  last  month  came 
to  hand  on  the  3rd  inst.  I  was  happy  to  learn  of  the  success 
and  the  general  prosperity  of  the  mission,  and  trust  that  the 
genial  and  salutary  influences  now  so  rapidly  extending  to  the 


52  .    EXCITEMENT  CAUSED   BY  THE  ARMY. 

various  tribes  in  that  region,  may  continue  to  spread  abroad 
until  it  shall  pervade  every  son  and  daughter  of  Abraham  in 
their  fallen  condition. 

"The  hour  of  their  redemption  draws  nigh,  and  the  time  is 
not  far  distant  when  they  will  receive  knowledge,  and  begin  to 
rise  and  increase  in  the  land,  and  become  a  people  whom  the 
Lord  will  bless. 

"The  Indians  should  be  encouraged  in  keeping  and  taking 
care  of  stock.  I  highly  approve  of  your  designs  in  doing  your 
farming  through  the  natives;  it  teaches  them  to  obtain  a  sub- 
sistence by  their  own  industry,  and  leaves  you  more  at  liberty 
to  visit  others,  and  extend  your  missionary  labors  among  them. 
A  few  missionaries  to  show  and  instruct  them  how  to  raise  stock 
and  grain,  and  then  not  eat  it  up  for  them,  is  most  judicious. 
You  should  always  be  careful  to  impress  upon  them  that  they 
should  not  infringe  upon  the  rights  of  others  ;  and  our  brethren 
should  be  very  careful  not  to  infringe  upon  their  rights  in  any 
particular,  thus  cultivating  honor  and  good  principles  in  their 
midst  by  example  as  well  as  precept. 

"As  ever,  I  remain  your  brother  in  the  gospel  of  salvation, 

BRIGHAM  YOUNG." 

The  sending  of  an  army  by  the  general  government  to  look 
after  the  affairs  of  the  Saints,  occasioned  some  excitement 
and  much  talk  among  the  people.  The  terrible  wrongs  and 
persecutions  of  Missouri  and  Illinois  came  up  vividly  in  the 
minds  of  those  who  had  suffered  in  them ,  and  greatly  intensi- 
fied the  public  feeling  concerning  the  wrongs  which  the 
general  government  evidently  intended  to  inflict  upon  the 
Saints  in  Utah. 

Elders  coming  in  from  the  European  missions,  by  way  of 
California,  thought  the  government  would  send  a  force  into 
Southern  Utah  by  that  route. 

It  being  expected  that  I  would  visit  the  Indians  and  look 
after  matters  a  little  in  that  direction,  in  the  spring  of  1858 
I  took  five  men,  and  went  by  way  of  Los  Vegas  springs  to  the 
River  Colorado,  at  the  foot  of  the  Cottonwood  Islands,  170 
miles  from  the  Santa  Clara  settlement. 

As  was  my  policy  at  all  times,  I  cultivated  the  good  feelings 
of  the  Indians  in  that  country. 

A  small  steamer  lay  at  the  head  of  the  islands,  and  a  com- 
pany of  men,  with  animals,  were  making  their  way  up  the 


CURIOUS   DREAM.  53 

river,  on  the  'opposite  side  from  us.  I  requested  Brother 
Thales  Haskell  to  hail  the  boat's  crew  from  a  thicket  of  wil- 
lows, while  the  rest  of  the  company  remained  secreted.  If  a 
boat  were  sent  to  take  him  over,  he  was  to  pass  as  a  renegade 
from  Utah,  and  learn  who  they  were  and  their  intentions. 
Brother  Haskell  was  soon  taken  on  board  of  the  steamer. 

I  prayed  for  him  that  night,  for  my  mind  was  filled  with 
gloomy  forebodings.  I  dreamed  that  the  officer  in  charge  of 
the  boat,  offered  the  Indians  a  large  reward  for  my  scalp. 

At  day  dawn  I  sent  two  men  back  on  our  trail  to  see  if 
there  was  any  one  on  it,  with  instructions  if  they  saw  any- 
thing wrong  to  not  return,  but  go  on  their  way  home- 
ward. 

Soon  afterwards  we  saw  the  yawl  from  the  steamer  land 
Brother  Haskell.  He  informed  us  that  the  company  was  of 
a  military  character,  and  exhibited  very  hostile  feelings 
against  our  people ;  that  the  expedition  had  been  sent  out  by 
the  government  to  examine  the  river,  and  learn  if  a  force 
could  be  taken  into  Southern  Utah  from  that  direction,  should 
it  be  needed,  to  subjugate  the  "Mormons. " 

We  were  soon  on  our  way  homeward. 

The  first  night  out  from  the  river,  a  Los  Vegas  Indian  over- 
took us,  and  informed  us  that  soon  after  we  left  the  river,  the 
steamer  came  down  below  the  Cottonwood  Islands,  brought 
a  large  amount  of  blankets  and  other  goods  ashore,  made 
some  presents  to  the  Mohaves  and  Piutes,  and  offered  to  pay 
well  for  the  capture  of  any  "Mormon"  they  found  in  their 
country. 

When  we  overtook  the  brethren  sent  out  early  in  the  morn- 
ing, they  told  us  that  they  met  two  of  the  boat's  crew 
examining  the  trail  we  traveled  on  to  the  river.  The  two 
men  started  for  the  steamer,  and  the  brethren  traveled  the 
other  way. 

At  this  time  there  were  three  or  four  brethren  at  Los 
Yegas  Springs,  laboring  to  make  a  settlement.  We  counseled 
together,  and  it  was  thought  advisable  to  vacate  the  place. 
Some  of  them  started  for  home.  My  brother,  Oscar 
Hamblin,  remained  to  assist  the  Indians  in  putting  in  their 
crops. 


54  POISONED   WITH  CACTUS  LEAVES. 

Brother  Dudley  Leavitt  and  I  went  thirty-five  miles  west, 
on  the  road  to  California,  to  a  lead  mine,  to  obtain  a  load  of 
lead. 

As  I  had  some  knowledge  of  smelting  the  ore,  our  efforts 
were  a  success. 

The  evening  after  completing  our  load,  I  started  up  the 
mountain  on  the  side  of  which  the  mine  was  located,  to  look 
at  it  before  leaving.  I  stepped  back,  and  calling  Brother 
Leavitt,  I  told  him  that  an  Indian  was  watching  our  horses, 
and  if  he  did  not  bring  them  in  and  tie  them  up,  they  would 
Jbe  run  off  as  soon  as  it  was  dark. 

He  replied  that  he  would  see  to  it.  Being  strongly 
impressed  with  the  danger  of  losing  our  horses,  I  warned 
him  a  second  time,  to  which  he  made  an  indifferent  reply. 

When  I  returned  it  was  nearly  dark,  and  Brother  Leavitt 
had  just  started  for  the  horses. 

All  we  ever  saw  of  them  afterwards  was  their  tracks,  and 
the  trail  of  the  Indian  that  had  driven  them  off. 

The  Indians  in  that  section  of  the  country  did  not  keep 
horses,  and  therefore  were  not  accustomed  to  the  use  of  them, 
but  stole  them  for  food. 

Brother  Leavitt  was  under  the  necessity  of  going  to  Los 
Vegas,  thirty-five  miles  distant,  to  get  my  brother  to  come 
with  his  team  to  take  our  wagon  home. 

As  he  did  not  return  as  soon  as  expected,  I  started  to  meet 
him.  Not  meeting  him  the  first  day,  I  stopped  in  a  small 
cave  for  the  night. 

I  had  nothing  to  eat,  and  gathered  some  cactus  leaves,  or 
pods,  to  roast  for  supper. 

They  were  a  new  yariety  to  me,  and  had  scarlet  spots  on 
them.  (I  afterwards  learned  from  the  Indians  that  they  were 
poisonous). 

After  cooking  them  in  the  embers,  I  ate  a  little,  but  they 
did  not  taste  right.  They  produced  a  burning  sensation  in 
my  stomach  and  pain  in  the  glands  of  my  mouth  and  throat. 
I  soon  became  satisfied  that  I  was  poisoned. 

My  misery  increased,  and  I  became  dizzy-headed.  With 
no  help  near,  I  felt  that  my  earthly  career  was  nearly  ter- 
minated, unless  the  God  of  Israel  saved  me,  as  I  knew  He 


MANIFESTATION  OF  THE  SPIRIT.  55 

had  done  many  times  before.  I  knelt  down,  and  earnestly 
asked  Him  to  be  merciful  to  me  in  my  extremity,  and  save 
my  life. 

I  then  became  very  sick  at  the  stomach,  and  vomited  freel3r. 
Great  thirst  succeeded,  and  I  soon  exhausted  the  small 
supply  of  water  in  my  canteen.  This  I  soon  ejected,  when  I 
became  easy  and  lay  down  and  slept  until  morning. 

Not  knowing  whether  my  brother  would  come  or  not,  I  con- 
tinued on  my  way  to  Los  Vegas. 

I  was  lank  and  hungry,  and  if  ever  I  felt  the  want  of  food 
it  was  then. 

About  noon  I  saw  my  brother  coming  f  o  my  relief.  It  was 
a  welcome  sight. 

Still  farther  west  from  the  lead  mine,  there  were  two  roads 
for  about  thirty  miles.  One  of  them  was  not  usually  traveled, 
but  came  into  the  main  road.  Some  time  before  we  were 
there,  a  company  that  had  taken  this  by-road,  had  left 
wagons  on  it,  and  we  were  desirous  of  obtaining  some  of  the 
iron. 

When  my  brother  Oscar  and  I  arrived  at  the  lead  mine,  we 
concluded  to  leave  the  lead  where  it  was,  and  go  west  on  this 
unfrequented  road,  to  a  spring,  twenty-five  miles  from  the  lead 
mine,  and  get  the  iron  that  was  left  there. 

On  arriving  at  the  spring  we  did  not  find  as  much  iron  as 
we  expected,  but  we  put  what  there  was  into  the  wagon. 

Before  I  went  on  this  trip  to  Los  Vegas  and  the  Colorado 
River,  my  team,  driven  by  my  Indian  boy,  Albert,  had  gone 
with  Brother  Calvin  Read  to  Lower  California.  They  had 
been  gone  nearly  three  months. 

The  morning  after  our  arrival  at  the  spring,  when  at 
prayer,  the  Spirit  showed  to  me  a  company  of  our  people,  a 
few  miles  still  farther  west,  on  the  by-road.  I  told  my  brother 
this,  and  that  my  team  was  with  them,  and  my  Indian  boy 
was  herding  the  animals  on  one  side  of  the  wagons  near  the 
spring. 

I  proposed  that  we  unload  the  iron  and  drive  in  that  direc- 
tion. 

My  brother  objected,  and  said  he  had  never  heard  of 
water  in  that  direction  short  of  twenty  miles. 


56  A  TIME  OF  REJOICING. 

After  much  persuasion,  my  brother  consented  to  unload  the 
iron,  but  he  drove  on  very  reluctantly,  telling  me  that  I  was  a 
visionary  man,  and  always  seeing  something. 

We  traveled  about  three  miles,  and  came  in  sight  of  a 
camp.  I  found  my  boy  Albert  watching  the  horses;  there 
was  a  good  spring  of  water  and  plenty  of  grass.  Just  beyond 
were  the  wagons. 

The  brethren  said  they  never  rejoiced  more  to  see  anyone 
than  they  did  us.  They  were  unacquainted  with  the  country, 
and  needed  our  help  to  get  into  Los  Vegas. 


CHAPTER    IX. 

VISIT  TO  SALT  LAKE  CITY— INTERVIEW  BETWEEN  ELDER 
GEORGE  A.  SMITH  AND  GOVERNOR  CUMMING — ELDER 
SMITH  URGES  AN  INVESTIGATION  OF  THE  MOUNTAIN 
MEADOW  MASSACRE — GOVERNOR  CUMMING  OBJECTS — 
APPOINTED  SUB-INDIAN  AGENT— NEARLY  KILLED  BY  A 
FALL  FROM  A  TREE — A  REMARKABLE  VISION — FIRST 
MISSION  TO  THE  MOQUIS  —  DESCRIPTION  OF  THEIR 
TOWNS,  CUSTOMS  AND  TRADITIONS  —  SOME  OF  THE 
BRETHREN  REMAIN  WITH  THEM— DIFFICULT  JOURNEY 
HO  ME—  MOQUIS  PREDICTION. 

AFTER  my  return  from  the  Colorado  River,  I  had  occasion 
to  go  to  Salt  Lake  City.  I  arrived  there  soon  after  the 
United  States  army  had  entered  Salt  Lake  Valley.  The 
people  north  of  Utah  County  had  vacated  their  homes,  and 
moved  south. 

Through  the  instrumentality  of  Colonel  Thomas  L.  Kane, 
a  peaceable  solution  of  our  difficulties  with  the  general 
government  had  been  arrived  at,  and  the  Saints  were  return- 
ing to  their  vacated  homes. 

It  is  generally  known  that  the  enemies  of  the  Latter-day 
Saints  have  accused  them  of  shielding  from  justice  the  white 


APPOINTED  SUB-INDIAN  AGENT.  57 

men,  who,  it  was  supposed  joined  with  the  Indians  in  the 
Mountain  Meadow  massacre.  Mr.  Gumming  succeeded 
President  Brigham  Young  as  governor  of  Utah  Territory  in 
the  early  spring,  before  the  arrival  of  the  United  States  army 
in  Salt  Lake  Valley. 

President  Brigham  Young  requested  Elder  George  A. 
Smith  to  have  an  interview  with  the  new  governor,  and  learn 
his  views  concerning  the  Mountain  Meadow  massacre,  and 
assure  him  that  all  possible  assistance  would  be  rendered  the 
United  States  courts  to  have  it  thoroughly  investigated. 

Brother  Smith  took  me  with  him,  and  introduced  me  as 
a  man  who  was  well  informed  regarding  Indian  matters  in 
Southern  Utah,  and  would  impart  to  [him  any  information 
required  that  I  might  be  in  possession  of.  He  also  urged 
upon  Governor  Gumming  the  propriety  of  an  investigation  of 
this  horrid  affair,  that,  if  there  were  any  white  men  engaged 
in  it,  they  might  be  justly  punished  for  their  crimes. 

Governor  Gumming  replied  that  President  Buchanan  had 
issued  a  proclamation  of  amnesty  and  pardon  to  the  "Mor- 
mon" people,  and  he  did  not  wish  to  go  behind  it  to  search 
out  crime. 

Brother  Smith  urged  that  the  crime  was  exclusively  per- 
sonal in  its  character,  and-  had  nothing  to  do  with  the 
"Mormons"  as  a  people,  or  with  the  general  officers  of  the 
Territory,  and,  therefore,  was  a  fit  subject  for  an  investigation 
before  the  United  States  courts. 

Mr.  Gumming  still  objected  to  interfering,  on  account  of 
the  President's  proclamation. 

Brother  Smith  replied  substantially  as  follows:  "If  the 
business  had  not  been  taken  out  of  our  hands  by  a  change  of 
officers  in  the  Territory,  the  Mountain  Meadow  affair  is  one  of 
the  first  things  we  should  have  attended  to  when  a  United 
States  court  sat  in  Southern  Utah.  We  would  see  whether 
or  not  white  men  were  concerned  in  the  affair,  with  the 
Indians. ' ' 

At  Salt  Lake  Gity,  I  was  appointed  sub-Indian  agent. 

During  the  summer  of  1858,  when  I  was  at  my  home  on  the 
Santa  Clara,  one  morning  about  9  o'clock,  while  engaged  in 
cutting  some  of  the  large  branches  from  a  cottonwood  tree,  I 


58  A  REMARKABLE  VISION. 

fell  a  distance  of  twenty  or  thirty  feet  to  the  ground.  I  was 
badly  bruised,  and  was  carried  to  my  house  for  dead,  or 
nearly  so. 

I  came  to  my  senses  about  8  o'clock  in  the  evening,  and 
threw  off  from  my  stomach  quite  a  quantity  of  blood.  1 
requested  the  brethren  who  were  standing  around  to  adminis- 
ter to  me,  and  they  did  so.  From  the  time  I  fell  from  the 
tree  until  then  was  lost  to  me,  so  far  as  earthly  matters  were 
concerned. 

During  the  time  my  body  lay  in  this  condition,  it  seemed 
to  me  that  I  went  up  from  the  earth  and  looked  down  upon 
it,  and  it  appeared  like  a  dark  ball.  The  place  where  I  was, 
seemed  very  desirable  to  remain  in.  It  was  divided  into 
compartments  by  walls,  from  which  appeared  to  grow  out  vines 
and  flowers,  displaying  an  endless  variety  of  colors. 

I  thought  I  saw  my  father  there,  but  separated  from  me. 
I  wished  him  to  let  me  into  his  compartment,  but  he  replied 
that  it  was  not  time  for  me  to  come  to  him. 

I  then  asked  why  I  could  not  come. 

He  answered  uYour  work  is  not  yet  done." 

I  attempted  to  speak  about  it  again,  but  he  motioned  me 
away  with  his  hand,  and,  in  a  moment  I  was  back  to  this 
earth.  I  saw  the  brethren  carrying  my  body  along,  and  it  was 
loathsome  to  me  in  appearance. 

A  day  or  two  after  my  fall  from  the  tree,  I  was  carried  to 
the  Mountain  Meadows  where  I  was  fed  on  goat's  milk  and 
soon  recovered. 

In  the  autumn  of  this  year,  1858,  I  received  instructions 
from  President  Brigham  Young  to  take  a  company  of  men 
and  visit  the  Moquis,  or  Town  Indians,  on  the  east  side  of  the 
Colorado  River. 

The  object  of  this  visit  was  to  learn  something  of  the 
character  and  condition  of  this  people,  and  to  take  advantage 
of  any  opening  there  might  be  to  preach  the  gospel  to  them 
and  do  them  good. 

My  companions  for  this  trip  were  Brothers  Dudley  and 
Thomas  Leavitt,  two  of  my  brothers,  Frederick  and  William 
Hamblin,  Samuel  Knight,  Ira  Hatch,  Andrew  Gibbons, 
Benjamin  Knell,  Amnion  M.  Tenney  (Spanish  interpreter )^ 


FIRST  MISSION  TO  THE  MOQUIS.  59 

James  Davis  (Welsh  interpreter),  and  Naraguts,  an  Indian 
guide. 

A  Spanish  interpreter  was  thought  advisable,  from  the  fact 
that  the  Spanish  language  was  spoken  and  understood  by 
many  of  the  Indians  in  that  region  of  country.  A  Welsh 
interpreter  was  taken  along,  thinking  it  possible  that  there 
might  be  some  truth  in  a  report  which  had  been  circulated, 
that  there  were  evidences  of  Welsh  descent  among  these 
Indians.  An  Indian  guide  was  requisite,  from  the  fact  that 
none  of  the  brethren  had  traveled  the  route.  This  was  the 
first  of  a  series  of  journeys  to  this  people. 

The  company,  consisting  of  twelve  men,  including  myself, 
left  the  Santa  Clara  settlement  on  the  28th  of  October.  Our 
general  course  of  travel  was  a  little  south  of  east.  The  third 
night  we  camped  at  Pipe  Springs,  a  place  now  occupied  by  a 
stone  fort,  and  known  as  Winsor  Castle. 

While  there,  two  or  three  Piutes  came  to  our  camp.  One 
of  them  asked  me  to  go  with  him  to  some  large  rocks,  which 
lay  under  the  high  cliffs  near  by.  As  we  approached  them  he 
showed  me  a  human  skeleton.  "There,"  said  he,  "are  the 
bones  of  Nahguts,  who  killed  your  ox  on  the  Clara.  He 
came  as  far  as  here,  was  taken  blind,  could  not  find  the 
spring  and  died." 

The  following  evening  we  camped  at  the  foot  of  the  Kibab, 
or  Buckskin  Mountain,  with  the  chief  and  nearly  all  the 
tribe  of  Kibab  Indians.  They  provided  supper  by  cooking  a 
large  number  of  rabbits. 

They  put  these  in  a  pile,  and  covered  them  with  hot  ashes 
and  coals.  When  sufficiently  cooked,  the  chief  performed 
the  ceremony  of  thanking  the  Father  for  the  success  of  their 
hunt,  and  asked  for  a  continuation  of  His  blessings  in  obtain- 
ing food.  He  then  divided  the  rabbits  among  the  company. 
We  all  joined  in  the  feast.  They  gave  us  meat  and  we  gave 
them  bread. 

I  noticed  an  Indian  sitting  moodily,  alone,  and  eating 
nothing.  I  sat  down  by  him,  and  asked  what  he  was  thinking 
about. 

Said  he,  "I  am  thinking  of  my  brother,  whom  you  killed 
with  bad  medicine. " 


60  ARRIVAL  AT   ORIBA  VILLAGE. 

I  told  him  that  his  brother  had  made  his  own  medicine, 
that  he  came  to  the  Clara,  killed  an  ox,  and  had  brought  a 
curse  upon  himself.  I  advised  the  Indian  to  eat  with  the 
company,  and  not  make  any  bad  medicine  and  kill  himself. 

This  very  prevalent  idea  of  good  and  bad  medicine,  among 
these  Indians,  gives  evidence  of  a  very  general  belief  in 
witchcraft. 

The  Indian  took  a  piece  of  bread,  saying  he  did  not  wish  to 
die.  I  was  told  by  our  guide  that  this  Indian  had  said,  that  in 
the  night,  when  I  was  asleep,  he  intended  to  chop  an  ax 
into  my  head,  but  being  afraid  it  would  make  bad  medicine 
for  him,  he  did  not  do  it. 

After  climbing  dangerous  cliffs  and  crossing  extensive  fis- 
sures in  the  rocks,  the  tenth  day  out  from  home  we  crossed 
the  Colorado  River,  at  the  Ute  Ford,  known  in  Spanish 
history  as  "The  Crossing  of  the  Fathers."  The  trail 
beyond  the  river  was  not  only  difficult,  but  sometimes  very 
dangerous. 

While  traveling  in  the  night,  one  of  the  animals  that 
carried  our  provisions,  ran  off.  Two  men  went  in  pursuit  of 
it,  while  the  company  went  on. 

The  third  day  after  losing  our  provisions,  having  had  but 
little  to  eat,  we  came  to  a  place  where  sheep  had  been  herded, 
then  to  a  garden  under  a  cliff  of  rocks.  It  was  watered  from 
a  small  spring  and  occupied  fine  terraces,  walled  up  on  three 
sides. 

As  we  passed,  we  saw  that  onions,  pepper  and  other  vege- 
tables, such  as  we  raised  in  our  own  gardens  at  home,  had 
been  grown  there.  On  arriving  at  the  summit  of  the  cliff,  we 
discovered  a  squash,  which  evidently  had  been  left  when  the 
crop  had  been  gathered. 

We  appropriated  it  to  our  use.  It  tasted  delicious,  and 
we  supposed  it  to  be  a  better  variety  than  we  had  before 
known,  but  we  afterwards  found  that  hunger  had  made  it 
taste  sweet. 

Four  miles  farther  on  we  came  to  an  Oriba  village,  of  about 
three  hundred  dwellings.  The  buildings  were  of  rock,  laid 
in  clay  mortar.  The  village  stands  on  a  cliff  with  perpendic- 
ular sides,  and  which  juts  out  into  the  plain  like  a  promontory 


DESCRIPTION  OF  THE  MOQUIS  VILLAGE.  61 

into  the  sea.  The  promontory  is  narrow  where  it  joins  the 
table  land  back  of  it. 

Across  this  the  houses  were  joined  together.  The  entrance 
to  the  town  on  the  east  side,  was  narrow  and  difficult.  The 
town  was  evidently  located  and  constructed  for  defense  from 
the  marauding  tribes  around. 

The  houses  are  usually  three  stories  high.  The  second  and 
third  stories  are  set  back  from  the  front  the  width  of  the  one 
below,  so  that  the  roofs  of  the  lower  stories  have  the  appear- 
ance of  terraces. 

For  security,  the  first  story  can  only  be  entered  by 
ascending  to  the  roof,  and  then  going  down  a  ladder  into 
the  room  below. 

After  our  arrival  in  the  village,  the  leading  men  counseled 
together  a  few  minutes,  when  we  were  separated  and  invited 
to  dine  with  different  families. 

A  man  beckoned  to  me  to  follow  him.  After  traversing 
several  streets,  and  climbing  a  ladder  to  the  roof  of  the  first 
story  of  a  house,  I  was  ushered  into  a  room  furnished  with 
sheepskins,  blankets,  earthen  cooking  utensils,  water  urns, 
and  other  useful  articles. 

It  seemed  to  me  strangely  furnished,  yet  it  had  an  air  of 
comfort ;  perhaps  the  more  so,  for  the  reason  that  the  pre- 
vious few  days  had  been  spent  in  very  laborious  traveling,  on 
rather  low  diet. 

The  hostess  made  a  comfortable  seat  with  blankets,  and 
motioned  me  to  occupy  it. 

A  liberal  repast  was  provided.  It  consisted  of  stewed 
meat,  beans,  peaches  and  a  basket  of  corn  bread  which  they 
called  pe/ce.  It  was  about  the  thickness  of  brown  paper,  dry 
and  crumbling,  yet  quite  palatable. 

The  hostess,  apparently  surmising  that  I  would  not  know 
how  to  partake  of  the  bean  soup  without  a  spoon,  dexterously 
thrust  her  fingers,  closed  tightly  together,  into  the  dish  con- 
taining it,  and,  with  a  very  rapid  motion  carried  the  soup  to 
her  mouth.  Tfien  she  motioned  me  to  eat.  Hunger  was 
pressing,  and  a  hint  was  sufficient. 

The  day  following,  the  two  brethren  we  had  left  behind 
came  in  with  the  runaway  mule,  and  a  part  of  our  supplies. 


62  LEAVE  THE  MOQUIS  AND  START  FOR  HOME. 

We  visited  seven  of  these  towns,  all  similarly  located  and 
constructed. 

The  people  generally  used  asses  for  packing  all  their  sup- 
plies, except  water,  up  the  cliffs  to  their  dwellings.  The 
water  was  usually  brought  up  by  the  women,  in  jugs,  flat- 
tened on  one  side  to  fit  the  neck  and  shoulders  of  the  carrier, 
and  this  was  fastened  with  a  strap  which  passed  around  in 
front  of  the  body. 

Most  of  the  families  owned  a  flock  of  sheep.  These  might 
be  seen  in  all  directions  going  out  in  the  morning  to  feed,  and 
returning  in  the  evening,  i  iThey  were  driven  into  or  near  the 
towns  at  night,  and  corralled  and  guarded  to  keep  them  from 
being  stolen  by  the  thieving  Navajoes. 

We  found  a  few  persons  in  all  the  villages  who  could  speak 
the  Ute  language.  They  told  us  some  of  their  traditions, 
which  indicate  that  their  fathers  knew  the  Mexicans,  and 
something  about  the  Montezumas. 

A  very  aged  man  said  that  when  he  was  a  young  man,  his 
father  told  him  that  he  would  live  to  see  white  men  come 
among  them,  who  would  bring  them  great  blessings,  such  as 
their  fathers  had  enjoyed,  and  that  these  men  would  come 
from  the  west.  He  believed  that  he  had  lived  to  see  the 
prediction  fulfilled  in  us. 

We  thought  it  advisable  for  some  of  the  brethren  to  remain 
with  this  people  for  a  season,  to  study  their  language,  get 
acquainted  with  them,  and,  as  they  are  of  the  blood  of  Israel, 
offer  them  the  gospel.  Elders  Wm.  M.  Hamblin,  Andrew 
Gibbons,  Thomas  Leavitt  and  Benjamin  Knell  were  selected 
for  this  purpose. 

Bidding  adieu  to  our  Moquis  friends,  and  to  our  brethren 
who  were  to  remain  with  them,  we  started  for  home.  Six- 
teen days  of  hard  travel  would  be  necessary  to  accomplish  the 
journey. 

We  expected  to  obtain  supplies  at  the  Oriba  village,  but 
failed  on  account  of  scarcity.  We  had  nothing  for  our 
animals  but  the  dry  grass,  and  they  were  somewhat  jaded. 
The  cold  north  wind  blew  in  our  faces,  and  we  lit  no  fires  at 
night,  as  they  would  have  revealed  our  position  to  the  roving 
Indians. 


HARDSHIPS    AND  PRIVATIONS.  G3 

The  journey  home  was  very  laborious  and  disagreeable. 
With  provisions  scarcely  sufficient  for  our  journey,  we  again 
lost  some  of  them  by  a  runaway,  and,  failing  to  get  meat 
from  the  Indians  as  we  expected,  we  were  reduced  to  very 
short  rations. 

At  Pipe  Spring  the  snow  was  knee  deep,  and  falling  fast. 
We  made  only  eight  miles  to  Cedar  Ridge  the  first  day,  from 
that  place.  As  night  came  on  we  counseled  together  over  our 
situation. 

Taking  into  consideration  our  empty  stomachs  and  the  diffi- 
culty of  traveling  in  the  snow,  it  appeared  quite  impossible  to 
get  home  without  killing  one  of  our  horses  for  food.  We 
lived  on  this  rather  objectionable  kind  of  food  for  two  days. 

On  arriving  home  it  was  very  pleasant  to  find  a  change  of 
diet,  and  our  families  and  friends  all  well. 

During  our  absence,  the  brethren  had  some  difficulty  with 
the  Santa  Clara  Indians,  and  the  management  of  it  seemed 
leading  to  bad  results.  I  visited  tfoe  natives,  and  found  that 
there  were  no  bad  intentions  on  their  part,  and  they  were  all 
much  pleased  to  have  the  matter  understood  and  settled. 

The  brethren  whom  we  left  with  the  Moquis  returned  home 
the  same  winter. 

A  division  arose  among  the  people  as  to  whether  we 
were  the  men  prophesied  of  by  their  fathers,  who  would 
come  among  them  with  the  knowledge  that  their  fathers 
possessed. 

This  dispute  ran  so  high  that  the  brethren  felt  that  but 
little  or  no  good  could  result  from  remaining  longer.  Besides, 
the  chief  men  among  the  Moquis  advised  their  return. 

The  brethren  suffered  much  privation  and  hardship  in  this 
effort  to  preach  the  gospel  to  this  people.  The  Indians  said 
that  they  did  not  want  to  cross  the  Colorado  River  to  live 
with  the  "Mormons,"  for  they  had  a  tradition  from  their 
fathers  that  they  must  not  cross  that  river  until  the  three 
prophets  who  took  them  into  the  country  they  now  occupy, 
should  visit  them  again. 

Their  chief  men  also  prophesied  that  the  { 'Mormons" 
would  settle  in  the  country  south  of  them,  and  that  their 
route  of  travel  would  be  up  the  Little  Colorado.  This  looked 


64  SUFFER  FROM  THIRST. 

very  improbable  to  us  at  that  time,  but  all  has  since  been 
fulfilled. 


CHAPTER    X. 

SECOND  TRIP  TO  THE  MOQUIS— TWO  ELDERS  LEFT  TO  LABOR 
WITH  THEM — LACK  OF  SUCCESS,  OWING  TO  TRADITIONS 
OF  THE  INDIANS — THIRD  MISSION  TO  THE  EAST  SIDE  OF 
THE  COLORADO— GEORGE  A.  SMITH,  JR.,  KILLED  BY 
THE  NAVAJOES  —  VERY  TRYING  EXPERIENCE  —  THE 
WOUNDED  MAN  DIES  IN  THE  SADDLE,  WHILE  TRAVELING 
—FORCED  TO  LEAVE  HIS  BODY  UNBURIED  —  BITTER 
REFLECTIONS. 

EARLY  in  the  autumn  of  1859,  I  again  visited  Salt  Lake 
City,  when  President  Brigham  Young  called  upon  me  to 
make  another  visit  to  the  Moquis,  and  take  with  me  Brother 
Marion  J.  Shelton,  whom  he  had  called  to  labor  with  that 
people,  to  learn  their  language  and  teach  them. 

He  directed  me  to  leave  with  him  one  of  the  brethren  who 
had  been  with  me  for  some  time  among  the  Indians.  Presi- 
dent Young  also  put  in  my  charge  sixty  dollars  worth  of 
goods,  consisting  of  wool-cards,  spades,  shovels  and  other 
articles  which  would  be  of  value  to  the  Indians,  with  instruc- 
tions to  dispense  them  in  the  best  manner  to  create  a  good 
influence  among  them. 

I  returned  home,  and  immediately  made  arrangements  to 
carry  out  these  instructions. 

Our  company  consisted  of  Marion  J.  Shelton,  Thales  Has- 
kell,  Taylor  Crosby,  Benjamin  Knell,  Ira  Hatch,  John  W. 
Young  and  myself. 

We  left  the  Santa  Clara  settlement  on  the  20th  of  October. 
Nothing  of  special  interest  occurred  on  our  journey,  except 
that  at  one  time  we  did  not  find  water  where  we  expected, 
and  were  suffering  with  thirst,  when  some  Piiites  saw  our 


HE- VISIT  THE  MOQUIS.  65 

fire  and  came  to  us.     They  informed  us  where  there  was 
water,  and  in  the  morning  piloted  us  to  it. 

We  arrived  among  the  Moquis  on  the  6th  of  November. 
We  visited  and  talked  with  them  three  days. 

I  was  at  a  loss  to  know  who  to  leave  with  Brother  Shelton, 
and  was  desirous  that  it  might  be  made  manifest  to  me.  My 
mind  rested  upon  Brother  Thales  Haskell.  I  went  to  him 
and  told  him  that  he  was  the  only  one  I  could  think  of  to 
remain  with  Brother  Shelton,  but  he  had  been  out  so  much 
that  I  disliked  to  mention  the  subject  to  him. 

He  replied  that  he  was  the  man,  for  it  had  been  made 
known  to  him  that  he  would  be  asked  to  remain  before  leav- 
ing home,  but  he  had  said  nothing  about  it. 

We  left  our  Moquis  friends  and  Brothers  Shelton  and  Has- 
kell on  the  10th  of  November,  and  arrived  home  on  the  25th. 
Brothers  Shelton  and  Haskell  remained  on  their  mission 
'intil  early  spring,  when  they  returned  home  and  reported 
that  the  Moquis  were  kind  to  them,  but  they  could  not  make 
much  progress  in  the  object  of  their  mission.  The  fathers  of 
the  people  told  them,  very  emphatically,  that  they  still 
believed  that  the  "Mormons"  who  had  visited  them  were 
the  men  prophesied  of  by  their  fathers,  that  would  come 
among  them  from  the  west  to  do  them  good.  But  they  could 
make  no  move  until  the  re-appearance  of  the  three  prophets 
who  led  their  fathers  to  that  land,  and  told  them  to  remain  on 
those  rocks  until  they  should  come  again  and  tell  them  what 
to  do. 

Under  these  circumstances  the  brethren  thought  best  to 
return  home. 

In  the  fall  of  1860,  I  was  directed  to  make  another  effort 
to  establish  a  mission  in  some  of  the  Moquis  towns,  and  take 
with  me  George  A.  Smith,  Jr.,  son  of  the  late  President 
George  A.  Smith. 

I  left  the  Santa  Clara  in  October  with  a  company  of  nine 
men:  Thales  Haskell,  George  A.  Smith,  Jr.,  Jehiel  McCon- 
nell,  Ira  Hatch,  Isaac  Riddle,  Amos  Thornton,  Francis  M. 
Hamblin,  James  Pierce,  and  an  Indian  we  called  Enos.  We 
took  sufficient  to  sustain  us  in  the  Moquis  country  for  one 
year. 


66  GLOOMY  FOREBODINGS. 

In  speaking  at  a  public  meeting  the  day  before  leaving,  I 
said  I  felt  different  from  what  I  had  ever  previously  done  on 
leaving  home ;  that  something  unusual  would  happen.  What 
it  would  be  I  did  not  know.  Whether  we  should  ever  see 
home  again  or  not  I  did  not  know,  but  I  knew  we  were  told  to 
go  among  the  Moquis  and  stay  for  one  year,  and  that  I  should 
do  so  if  I  could  get  there. 

When  we  arrived  at  the  crossing  of  the  Colorado  River,  I 
again  felt  the  same  gloomy  forebodings  I  spoke  of  before 
leaving  home. 

On  the  morning  before  crossing,  the  brethren  said  I  had 
spoken  discouragingly  several  times,  and  they  wished  to  know 
if  there  was  any  one  in  the  company  that  I  did  not  wish  to  go 
on. 

I  assured  them  that  there  was  no  one  that  I  did  not  wish  to 
go  along,  but  I  knew  there  would  be  something  happen  that 
would  be  very  unpleasant,  and  that  there  would  be  very  hard 
times  sor  some  of  us. 

Young  Greorge  A.  Smith  said,  "You  will  see  one  thing, 
that  is,  1  will  stick  to  it  to  the  last.  That  is  what  I  came 
for." 

We  all  crossed  the  Colorado  Eiver  with  a  firm  determina- 
tion to  do  the  best  we  could  to  fill  our  mission. 

The  second  day's  travel  from  the  river  we  found  no  water, 
as  we  had  expected,  and  what  little  we  had  brought  with  us 
was  exhausted. 

About  two  o'clock  in  the  afternoon,  four  Navajoes  came  to 
us,  and  told  us  that  if  we  went  on  to  the  next  watering  place 
we  would  all  be  killed.  They  invited  us  to  go  with  them  to 
Spaneshanks'  camp,  where  they  assured  us  we  would  find 
protection. 

We  counseled  about  the  matter,  and  concluded  that  the 
animals  were  too  nearly  famished  for  want  of  water  to  reach 
Spaneshanks'  camp.  If  what  the  four  Navajoes  told  us  about 
danger  ahead  was  true,  we  were  in  danger  from  enemies  if  we 
went  on  the  water,  and  of  perishing  with  thirst  if  we 
attempted  to  reach  Spaneshanks'  camp. 

As  the  water  was  but  a  short  distance  ahead  on  our  route3 
we  concluded  to  push  on  to  it  and  risk  the  consequences. 


TREATY  WITH  THE  NAVAJOES.  67 

I  requested  Brother  Thales  Haskell  to  go  on  with  the  com- 
pany and  water  the  animals,  he  having  been  there  before, 
and  being,  for  this  reason,  acquainted  with  the  ground.  I 
directed  him,  for  security,  to  take  our  animals  on  to  the  top 
of  a  table  rock  where  there  were  about  forty  acres  of  grass, 
and  which  could  be  reached  only  through  a  narrow  pass  in 
the  rocks,  which  would  enable  us  to  easily  defend  ourselves  in 
case  of  attack. 

The  Navajoes  were  gathering  around  us  from  different 
directions,  and  the  Indian  interpreter  we  had  brought  with 
us,  informed  me  that  they  were  evidently  bent  on  mischief. 
1  determined  to  remain  behind  with  them  for  awhile,  and 
learn  what  I  could  by  the  interpreter  and  by  observation. 
The  interpreter  learned  from  their  conversation,  that  they 
were  determined  we  should  not  go  on  to  the  Moquis  towns, 
but  they  appeared  undecided  whether  to  kill  us  or  let  us  go 
home. 

We  had  taken  two  Indian  women  with  us,  thinking  that 
they  might  be  a  great  help  in  introducing  something  like 
cleanliness  in  cooking,  among  the  people  we  were  going  to 
visit.  The  Navajoes  said  we  might  go  home  if  we  would 
leave  them. 

I  directed  the  interpreter  to  tell  them  that  one  of  the 
women  was  Brother  Hatch's  wife,  and  the  other  was  mine. 
They  replied  that  they  would  not  kill  the  men  who  had  mar- 
ried them. 

Two  of  the  Navajoes  then  hurried  on  to  our  camp,  which 
was  by  the  narrow  pass,  on  to  the  table  rock.  There 
the  Navajoes  made  a  treaty  with  us  that  if  we  would  trade 
them  the  goods  we  had  brought  along,  and  especially  the  am- 
munition, we  might  go  home. 

As  it  seemed  impossible  to  fill  our  mission,  we  felt  justi- 
fied in  concluding  to  return. 

The  following  morning  we  commenced  to  exchange  articles 
of  trade  for  blankets.  While  thus  engaged,  our  animals  were 
taken  off  the  rock  to  water.  When  returning  from  the 
water,  Brother  Greorge  A.  Smith's  horse  turned  back  on  a 
trail,  which,  in  a  short  distance,  led  over  a  hill  and  out  of 
sight. 


68  ELDER  GEORGE  A.    SMITH,*" JR.,   SHOT. 

As  he  started  after  it,  I  told  him  that  he  had  better  not  go 
alone,  to  which  he  made  an  indifferent  reply.  Something  else 
immediately  attracted  my  attention,  and  he  was  forgotten 
until  the  Navajoes  in  our  camp  suddenly  left,  when  I  learned 
that  he  was  after  his  horse,  alone  and  out  of  sight.  I  sent  two 
men  after  him. 

They  went  about  a  mile,  and  found  him  lying  by  the  trail, 
with  three  bullet  wounds  through  the  lower  part  of  his  body, 
and  four  arrow  wounds  between  the  shoulders. 

I  mounted  a  horse  and  rode  to  the  spot,  and  learned  that 
Brother  George  A.  had  found  a  mounted  Indian  leading  off 
his  horse,  and  that  he  took  the  Indian's  horse  by  the  bity 
when  the  stolen  horse  was  readily  given  up,  with  which  the 
owner  started  for  camp. 

The  Indian  who  had  taken  the  horse  and  a  companion  then 
rode  a  short  distance  together,  when  one  came  up  by  the  side 
of  Brother  George  A. ,  and  asked  him  for  his  revolver.  Not 
suspecting  any  treachery,  he  passed  it  to  the  Indian,  who 
handed  it  to  his  companion  a  little  in  the  rear.  The  latter 
then  fired  three  shots  into  him,  with  the  -revolver  only  a  few 
feet  from  his  body. 

Brother  Smith  was  paralyzed,  and  soon  fell  from  his  horse. 
The  two  Indians  then  dismounted,  and  one  threw  his  buck- 
skin shirt  over  his  head,  and  the  other  shot  the  arrows 
between  his  shoulders. 

We  took  the  dying  man  on  a  blanket  near  to  the  camp, 
when  he  earnestly  requested  us  to  lay  him  down  and  let  him 
die  in  peace. 

During  this  time  about  forty  Navajoes  had  gathered  at  a 
difficult  place  on  the  trail  leading  to  the  Moquis  towns,  prob- 
ably anticipating  that  we  would  make  an  effort  to  go  in  that 
direction. 

I  sent  our  interpreter  to  ask  them  what  they  meant  by 
shooting  a  man  after  they  had  agreed  with  us  that  if  we 
would  trade  with  them  we  might  go  in  peace. 

He  returned  with  a  message  to  the  effect  that  three  rela- 
tives of  the  Indians  had  been  killed  by  pale  faces  like  us,  and, 
to  avenge  their  death  they  had  shot  one  of  our  men.  They 
said:  "Tell  Jacob  that  he  need  not  bury  him,  for  we  will  eat 


TRYING  CIRCUMSTANCES.  69 

him,  and  the  women  and  children  will  help  do  it.  We  want 
to  kill  two  more ;  and  if  Jacob  will  give  them  up  or  let  us 
quietly  kill  them,  the  rest  of  the  company  may  go  in  peace." 

The  question  was  asked  me,  "  What  are  you  going  to 
do?" 

Under  the  trying  circumstances,  it  was  a  serious  question ; 
and  the  query  was  an  earnest  one  with  us  all,  "What  can  we 
do?"  The  heavens  seemed  like  brass  over  our  heads,  and  the 
earth  as  iron  beneath  our  feet.  It  seemed  utterly  impossible 
to  reach  the  Moquis  towns,  which  were  almost  in  sight,  and 
like  certain  death  to  attempt  to  escape  in  the  night  with  our 
jaded  animals. 

Our  interpreter  thought  it  would  be  better  for  two  of  the 
company  to  die,  than  for  all  to  be  killed. 

I  told  him  to  go  and  tell  the  Navajoes  that  there  were  only 
a  few  of  us,  but  we  were  well  armed,  and  should  fight  as  long 
as  there  was  one  left. 

He  turned  to  go,  rather  reluctantly,  saying  again  that  he 
thought  it  better  for  only  two  to  die  than  all. 

I  replied  that  I  did  not  think  so ;  that  I  would  not  give  a 
cent  to  live  after  I  had  given  up  two  men  to  be  murdered ; 
that  I  would  rather  die  like  a  man  than  live  like  a  dog. 

As  the  interpreter  turned  to  go,  the  two  Indian  women  we 
had  brought  with  us  wept  aloud,  and  accused  me  of  bringing 
them  along  to  be  murdered.  I  went  a  little  way  off  by  my- 
self, and  asked  the  Lord  to  be  merciful,  and  pity  us  in  our 
miserable  and  apparently  helpless  condition,  and  to  make 
known  to  me  what  to  do  and  say  to  extricate  us  from  our 
difficulties. 

I  returned  to  camp  and  told  the  company  that  we  would 
leave  as  soon  as  possible. 

Some  thought  it  was  certain  death  whether  we  went  or 
remained  where  we  were. 

I  told  them,  however,  that  there  would  not  be  another  one 
of  us  injured. 

Our  four  Navajoe  friends  who  had  come  to  us  the  day 
before,  had  remained,  and  now  helped  to  gather  our  animals 
and  pack  up. 

We  were  soon  on  our  way. 


70  OUR  RETREAT. 

I  told  Brother  George  A.  that  we  must  return  home  to  save 
our  lives,  for  we  could  not  go  any  farther,  as  the  Navajoes 
were  guarding  the  pass. 

"Well,"  said  he,  "leave  me;  it  will  make  but  very  little 
difference  with  me ;  it  may  make  much  with  you.  You  can- 
not go  very  fast  if  you  take  me. ' ' 

We  put  him  in  a  saddle  upon  a  mule,  with  Brother  Jehiel 
McConnell  behind  him,  to  hold  him  on. 

We  left  our  camp  kettles  over  the  fire  containing  our  break- 
fast, untouched,  and  all  our  camp  outfit  that  we  could  possibly 
do  without. 

The  Navajoes  who  had  been  guarding  our  trail  beyond  the 
camp,  started  after  us,  coming  down  like  a  whilwind. 

Some  of  our  party  predicted  that  in  ten  minutes  there 
would  not  be  one  of  us  left,  but  there  was  no  flinching,  no 
wilting  in  the  emergency. 

I  again  predicted  that  there  would  not  be  one  of  us  hurt, 
for  so  the  Spirit  whispered  to  me. 

The  Navajoes  came  almost  within  range  of  our  rifles,  and 
then  turned  suddenly  to  the  right. 

As  they  passed,  the  mule  that  carried  our  supplies  went 
after  them ;  but,  to  our  surprise,  it  was  brought  back  to  us  by 
a  friendly  Navajoe. 

We  traveled  as  fast  as  possible,  while  the  four  old  gray- 
headed  Navajoe  friends  guarded  our  front  and  rear.  They 
often  asked  us  to  leave  the  dying  man,  as  he  was  no  longer  of 
any  use ;  that  the  one  who  shot  him  would  follow  to  obtain 
his  scalp,  and  that  if  we  stopped  to  bury  him  they  would 
leave,  for  our  enemies  would  have  his  scalp  if  they  had  to  dig 
his  body  up. 

About  sun-down  George  A.  asked  me  to  stop,  and  said  that 
everything  looked  dark  to  him,  and  he  was  dying. 

Our  Navajoe  friends  again  said  if  we  stopped  they  would 
go  on.  I  said  to  Brother  George  A.,  "It  will  not  do  to  stop 
now. ' ' 

He  asked,  "Why?" 

When  I  told  him,  he  said,  "Oh,  Well,  go  on  then;  but  I 
wish  I  could  die  in  peace."  These  were  the  last  words  that 
he  said. 


GEORGE  A.   SMITH,   JR.,   DIES  IN  THE  SADDLE.  71 

A  few  minutes  afterwards,  the  Navajoe  friends  said,  "The 
man  is  dead.  If  you  will  leave  him,  we  will  take  you  to 
Spaneshanks'  camp,  where  you  will  have  friends." 

Our  last  ray  of  hope  for  getting  the  body  of  George  A. 
where  we  could  lay  it  safely  away  in  the  rocks,  was  now  gone. 
I  said  to  the  company,  "What  shall  we  do?"  The  answer 
was,  "What  can  we  do,  only  lay  the  body  on  the  ground  and 
leave  it?" 

I  replied  that  such  was  my  mind,  for  we  would  only  risk 
our  lives  by  making  an  effort  to  bury  the  dead,  in  which  we 
would  probably  be  unsuccessful. 

We  wrapped  the  body  in  a  blanket,  and  laid  it  in  a  hollow 
place  by  the  side  of  the  trail,  and  then  rode  on  as  fast  as  our 
jaded  animals  could  well  carry  us,  until  late  in  the  night. 

We  halted  on  a  patch  of  grass,  held  our  animals  by  the 
lariats,  and  also  put  out  a  guard. 

I  sat  down  and  leaned  over  on  my  saddle,  but  could  not 
sleep.  The  scenes  of  the  past  two  days  were  before  me  in 
vivid  reality.  The  thought  of  carrying  the  wounded  man 
with  his  life's  blood  dripping  out  of  him  along  the  trail,  with- 
out his  having  the  privilege  of  dying  in  peace,  combined  with 
the  leaving  of  his  body  to  be  devoured  by  wolves  and  vul- 
tures, seemed  almost  too  much  to  bear. 

My  imagination  pictured  another  scene.  South  of  us,  in 
the  distance,  we  could  see  a  large  fire,  around  which  we  pre- 
sumed the  Navajoes  were  having  a  war  dance  over  the  scalp 
of  our  brother. 

Then  the  thought  of  conveying  the  sad  news  to  his  father 
and  mother  and  affectionate  sister,  all  old  and  valued  acquaint- 
ances of  mine,  pierced  me  like  barbed  arrows,  and  caused 
me  the  most  bitter  reflections  that  I  have  ever  experienced  in 
my  life. 


72  PROTECTED  BY  SPANESHANKS. 


CHAPTER    XI. 

ARRIVAL  AT  SPANESHANKS'  CAMP — HIS  FRIENDLY  SPIRIT — 
RETURN  HOME — JOURNEY  IN  THE  WINTER  TO  RECOVER 
THE  REMAINS  OF  GEORGE  A.  SMITH,  JR. — DESTITUTE 
CONDITION  OF  MY  FAMILY. 

AT  day-dawn  a  Navajoe  came  to  us,  and  asked  me  to  give 
him  something  as  a  present.     I  did  so,  and,  as  he  turned 
away,  I  recognized  Brother  Greorge  A.  Smith's  revolver  in 
his  belt. 

We  were  soon  on  the  way  for  Spaneshanks'  camp,  where  we 
found  water,  grass  and  friends. 

That  evening  our  Indian  messenger  came,  and  had  an  inter- 
view with  Spaneshanks. 

Our  interpreter  informed  me  that  the  message  sent  to  our 
Navajoe  friends  was,  that  they  ought  to  kill  us  that  night ; 
and  that  Spaneshanks  replied  to  the  message,  that  he  was 
chief  in  that  country,  and  we  should  no  be  hurt. 

We  were  further  informed  that  the  party  that  had  done  the  • 
mischief  were  from  Fort  Defiance. 

We  were  warned  that  ahead  of  us  was  a  narrow  pass,  where 
the  Navajoes  had  lately  attacked  the  Utes,  and  killed  their 
chief,  Wahnonee,  and  that  possibly  they  might  attack  us  in 
the  same  place. 

The  following  morning  we  left  the  friendly  Spaneshanks, 
and,  by  making  good  use  of  our  time,  we  watered  our  animals 
and  got  them  on  to  a  table  rock  before  dark. 

Deep  cuts  and  fissures  setting  in  from  the  north  and  east, 
rendered  our  location  unapproachable  except  by  the  way  we 
had  come.  We  placed  one  Watch  in  the  most  difficult  part  of 
the  trail,  and  felt  safe  for  the  first  time  in  six  days.  In  the 
morning  we  discovered  a  gun  barrel  with  the  stock  shivered 
to  pieces,  shreds  of  blankets  and  clothing,  and  other  signs 
which  indicated  that  the  place  had  been  recently  occupied. 


ARRIVE  HOME.  73 

We  concluded  it  was  the  spot  where  the  Navajoes  had  taken 
advantage  of  the  Utes. 

The  second  day  from  Spaneshanks'  camp  we  crossed  to  the 
north  side  of  the  Colorado  River.  Four  days  afterwards  on 
the  Buckskin  Mountain,  the  Piutes  brought  us  an  abundance 
of  pine  nuts. 

The  supply  was  very  acceptable,  as  edibles  were  scarce 
in  camp. 

Five  days  subsequently  we  arrived  home  on  the  Santa 
Clara,  jaded  and  worn  with  hard  travel  and  much  anxiety  of 
mind. 

Our  relatives  and  friends  had  been  much  troubled  in  their 
minds  concerning  us  in  our  absence.  Some  had  unfavorable 
dreams,  and  they  were  filled  with  gloomy  forebodings.  A 
young  lad,  a  nephew  of  mine,  told  his  mother  that  there  was 
something  the  matter  with  me,  for  he  saw  me  walking  along 
and  weeping  bitterly.  He  asked  me  what  was  the  matter, 
and  I  replied,  "Do  not  ask  me,  for  it  is  too  bad  to  tell." 

I  know  that  some  people  do  not  believe  in  dreams  and  night 
visions.  I  do  not  believe  in  them  when  occasioned  by  a  dis- 
ordered stomach,  the  result  of  eating  unwisely,  but  in  those 
of  a  different  nature  I  have  often  been  forewarned  of  things 
about  to  come  to  pass,  and  I  have  also  received  much  instruc- 
tion. 

I  wrote  quite  a  full  account  of  this  trip  to  President  George 
A.  Smith,  after  which  he  came  to  my  house  on  the  Santa 
Clara. 

In  conversing  with  him  about  the  affair,  he  remarked,  l  'I 
was  much  shocked  on  hearing  of  the  death  of  my  boy ;  but 
upon  reflection,  we  all,  in  the  Historian's  Office,  came  to  the 
conclusion  that  the  Lord  wanted  the  young  man  just  in  the 
way  He  took  him. ' ' 

President  Young  also  looked  upon  the  matter  in  the  same 
light. 

After  this  conversation.  Brother  Smith  gave  me  a  note  from 
President  Brigham  Young,  in  which  was  a  written  request 
to  raise  a  company  of  twenty  men,  and  bring  in  what  we 
could  find  of  the  remains  of  Brother  George  A.  Smith,  Jr. 
Winter  having  set  in,  I  considered  this  a  difficult  task. 


74        RECOVER  THE   REMAINS    OF   GEO.    A.    SMITH,    JR. 

It  was  necessary  to  go  to  Parowan  for  men  and  supplies,  a 
distance  of  some  seventy  miles.  This  accomplished,  we  were 
soon  on  our  way. 

Our  route  was  a  difficult  one  to  travel  in  the  winter  season. 
The  ford  of  the  Colorado  was  deep  and  dangerous  at  any 
time,  but  especially  when  the  ice  was  running.  Sometimes 
there  were  steep  rocks  to  climb,  at  other  times  the  trail  ran 
along  the  almost  perpendicular  sides  of  deep  rock  fissures, 
narrow,  with  frequent  short  turns,  where  a  misstep  might 
plunge  us  or  our  animals  hundreds  of  feet  below.  Sometimes 
the  precipitous  rocks  were  covered  with  ice,  which  had  to  be 
hacked  with  our  hatchets  before  we  could  feel  any  surety  of  a 
foothold. 

At  one  time  we  waited  until  nearly  midday  for  the  sun  to 
melt  the  frost  and  ice  on  a  steep  rock,  that  we  might  be  able 
to  get  our  animals  out  of  a  gulch  on  to  the  plain  above.  On 
this  occasion  my  pack  mule  slipped  and  fell,  then  rolled  and 
slid  down  to  within  about  a  yard  of  the  edge  of  a  chasm 
below.  We  fastened  a  long  lariat  to  the  animal,  and  saved  it 
and  the  pack. 

On  arriving  at  the  place  where  we  had  left  the  body  of 
young  Brother  Smith,  we  found  the  head  and  some  of  the 
larger  bones.      We  prepared  them  for  carrying  as  well  as  we 
could. 

At  our  last  camp  in  going  out,  the  chief  who  had  led  the 
hostile  Navajoes  on  our  previous  trip,  came  to  us,  accom- 
panied by  his  wife,  and  said  if  he  had  known  what  he  after- 
wards learned  about  us,  he  would  have  protected  instead  of 
injuring  us. 

Nothing  of  special  interest  took  place  in  returning  home. 
I  went  with  the  remains  of  George  A.  Smith,  Jr.,  to  Salt 
Lake  City,  and  delivered  them  to  his  friends. 

This  completed  one  of  the  most  trying  series  of  circum- 
stances of  my  life.  That  the  misfortune  was  no  greater  is 
due  to  the  kindly  Providence  of  our  Heavenly  Father,  and 
the  faith  in  Him  and  confidence  in  each  other,  of  the  brethren 
involved  in  it. 

President  Young  proffered  to  pay  u,s  for  our  trip.  I  replied 
that  no  one  who  went  with  me  made  any  charge,  and,  as  for 


CITY  OF  ST.  GEORGE  FOUNDED.  75 

myself,  I  was  willing  to  wait  for  my  pay  until  the  resurrection 
of  the  just. 

On  my  return  to  the  Mountain  Meadows,  I  found  my 
family  out  of  flour,  and  the  roads  blocked  with  snow,  so  that 
a  team  could  not  get  in  nor  out  of  the  Meadows.  I  had  left 
my  family  with  plenty  of  food,  but  they  had  lent  it  to  their 
neighbors.  I  was  under  the  necessity  of  hauling  both  fuel 
and  flour  for  them  on  a  hand  sled. 


CHAPTER   XII. 

MANY  SAINTS  CALLED  TO  SETTLE  SOUTHERN  UTAH  — 
DESTRUCTIVE  FLOOD  ON  THE  SANTA  CLARA — NARROW 
ESCAPE  FROM  DROWNING — ANOTHER  VISIT  ACROSS  THE 
COLORADO — A  NEW  ROUTE — MOQUIS  INDIANS  PRAY  FOR 
RAIN— THEIR  PRAYERS  ANSWERED  —  THREE  INDIANS 
RETURN  WITH  US — THEIR  DEVOTION  AND  REVERENCE-  - 
THEY  VISIT  SALT  LAKE  CITY. 

IT  was  nearly  two  years  before  we  made  another  trip  to  the 
Moquis  towns.  Many  of  the  brethren  appeared  to  think 
that  no  good  could  be  accomplished  in  that  direction.  In  the 
autumn  of  1861,  many  Saints  were  called  from  the  north  to 
form  settlements  in  Southern  Utah.  The  city  of  St.  George 
was  founded,  and  settlements  were  extended,  so  as  to  occupy 
the  fertile  spots  along  the  waters  of  the  Rio  Virgin  and  Santa 
Clara. 

During  the  winter  of  1861-2  there  was  an  unusual  amount 
of  .rain-fall.  About  the  middle  of  February,  it  rained 
most  of  the  time  for  a  number  of  days,  and  the  Santa  Clara 
Creek  rose  so  high  that  the  water  spread  across  the  bottom 
from  bluff  to  bluff,  and  became  a  turbulent  muddy  river. 

Our  little  farms  and  the  cottonwood  trees  that  grew  on  the 
bottom  lands  were  disappearing.  The  flood  wood  sometimes 
accumulated  in  a  pile,  and  would  throw  the  current  of  water 


76  NARROW  ESCAPE  FROM  DROWNING. 

on  to  ground  which  had  apparently  before  been  safe  from  its 
inroads. 

Our  fort,  constructed  of  stone,  and  which  was  one  hundred 
feet  square,  with  walls  twelve  feet  high  and  two  feet  thick, 
stood  a  considerable  distance  north  of  the  original  bed  of  the 
creek.  Inside  the  walls  were  rooms  occupied  by  families,  and 
we  had  considered  it  safe  from  the  flood. 

One  night,  when  most  of  the  people  were  asleep,  some  one 
discovered  that  the  water  was  washing  away  the  bank  on  the 
south  side  of  it,  and  also  that  the  water  was  beginning  to  run 
around  it,  between  it  and  the  bluff.  It  was  raining  heavily  at 
the  same  time. 

The  people  were  removed  from  the  fort  as  soon  as  possible, 
and  some  temporary  shelter  was  constructed  of  boards, 
blankets,  etc. 

While  I  was  making  an  effort  to  save  some  property  near 
the  caving  bank  of  the  stream,  the  ground  on  which  I  stood 
suddenly  slid  into  the  water,  about  twenty  feet  below,  and 
took  me  with  it. 

I  still  stood  on  the  mass  of  dirt,  but  realized  that  it  was 
being  rapidly  washed  away  from  under  me,  and  that  I  was 
liable  at  any  moment  to  be  precipitated  into  the  raging 
torrent. 

The  thought  flashed  through  my  mind  that  there  was  not 
one  chance  in  a  thousand  of  my  being  saved.  I  heard  some- 
one say  above  me  that  I  was  gone  ;  it  was  of  no  use  to  try  to 
save.  I  shouted  at  the  top  of  my  voice  "It  is  of  use  to  try  to 
save  me  !  Bring  a  rope  and  throw  to  me,  and  haul  me  out 
before  the  bank  caves  and  I  am  gone ! ' ' 

In  a  few  moments  I  felt  a  rope  drop  over  my  head  and 
shoulders.  I  lost  no  time  in  grasping  it,  and  was  pulled  up 
just  as  I  felt  the  last  foothold  giving  way  under  me. 

Again  was  my  life  preserved  by  that  kindly  providence 
which  has  so  often  saved  me  when  in  imminent  peril. 

What  seems  remarkable  in  the  history  of  that  gloomy  night 
is,  that  in  a  few  minutes  after  being  rescued  from  death  my- 
self, I  should  be  the  means  of  saving  another  life. 

A  heavy  and  rapidly  increasing  current  of  water  was  now 
running  between  the  fort  and  the  bluff. 


DESTRUCTION  CAUSED  BY  THE  FLOOD.  77 

In  some  way  or  other  a  sick  woman  had  been  left  in  one  of 
the  rooms  of  the  fort,  and  her  husband  was  almost  frantic 
with  the  idea  that  his  wife  was  lost,  as  he  did  not  think  she 
could  be  got  out.  She  had  a  young  child,  which  was  safe 
outside,  while  the  mother  was  in  peril. 

I  took  the  rope  that  had  been  the  means  of  saving  myself, 
tied  one  end  of  it  to  a  tree,  and  holding  on  to  it,  got  safely 
to  the  fort,  where  I  fastened  the  other  end.  I  entered  the 
room,  drew  the  woman  from  the  bed  on  to  my  back,  placed 
her  arms  over  my  shoulders  and  crossed  them  in  front.  1  told 
her  when  I  got  to  the  running  water  that  she  must  hold  her- 
self on  my  back,  for  I  would  be  obliged  to  lay  hold  of  the 
rope  with  both  hands  to  get  through  the  water. 

When  we  arrived  at  the  point  of  danger,  her  arms  pressed 
so  heavily  on  my  throat  that  I  was  nearly  strangled.  It  was 
a  critical  moment;  for  if  I  let  go  the  rope  we  were  sure  to 
be  lost,  as  the  water  was  surging  against  me.  I  made  the 
best  possible  use  of  time  and  strength,  and  reached  the 
shore  safely  with  my  burden,  to  the  great  joy  of  the  husband 
and  children. 

The  flood  swept  away  my  grist  mill  and  other  improvements 
to  the  value  of  several  thousand  dollars.  Most  of  the  houses 
and  the  cultivated  land  of  the  settlement  also  disappeared. 

In  the  autumn  of  1862,  it  was  thought  best  to  again  visit 
the  Moquis  villages.  President  Young  recommended  that  we 
cross  the  Colorado  River  south  of  St.  Greorge,  and  explore 
the  country  in  that  direction,  with  the  view  of  finding  a  more 
feasible  route  than  the  one  we  had  before  traveled. 

A  company  of  twenty  men  were  set  apart  for  this  purpose, 
by  Apostles  Orson  Pratt  and  Erastus  Snow. 

A  team  accompanied  us  to  the  river  with  a  small  boat,  n 
which  we  conveyed  our  luggage  across.  Our  animals  swam 
the  river. 

Expecting  to  return  the  same  way,  after  crossing  the  river 
we  cached  our  boat  and  some  of  our  supplies. 

The  first  day  we  traveled  south,  up  a  "wash,"  for  about 
thirty  miles.  We  then  traveled  three  days  through  a  rough, 
bushy  country,  with  some  scrub  cedar  and  pine  timber.  The 
fourth  night  from  the  river  we  camped  at  a  small  "seep" 


78  RELIGIOUS  CEREMONIES   OF  THE  MOQUIS. 

spring.  The  San  Francisco  Mountain  lay  a  little  to  the  south- 
east of  us,  and  in  sight. 

In  the  morning  our  Indian  guide  refused  to  go  farther  with 
us,  his  reason  being  that  we  were  going  into  a  country  desti- 
tute of  water.  We  counseled  together,  and  decided  that  we 
could  reach  the  foothills  of  the  San  Francisco  Mountain  with- 
out perishing. 

The  first  night  from  the  "seep"  spring,  a  light  fall  of  snow 
came  on.  It  melted  and  ran  into  the  hollows  of  the  rocks, 
and  furnished  an  abundant  supply  of  water.  This  seemed 
like  a  special  providence  in  our  favor. 

The  second  night  we  made  a  dry  camp.  The  third  night 
we  arrived  at  the  foot  of  the  San  Francisco  Mountain,  where 
we  again  found  snow. 

The  second  day  after  leaving  this  mountain  we  reached  the 
Little  Colorado  River,  and  then  traveled  a  Httle  north-east  to 
the  Moquis  towns. 

We  spent  two  days  in  visiting  among  them.  We  left 
Brothers  Jehiel  McConnell,  Thales  Haskell  and  Ira  Hatch  to 
labor  among  them  for  a  season. 

The  Moquis  had  been  going  through  some  religious  cere- 
monies to  induce  the  Great  Spirit  to  send  storms  to  wet  their 
country,  that  they  might  raise  an  abundance  of  food  the  coming 
season.  They  assured  us  that  their  offerings  and  prayers  were 
heard,  for  the  storm  would  soon  come,  and  advised  us  to  delay 
starting  for  home  until  it  should  be  over. 

We  had  been  talking  with  them  about  sending  some  of 
their  chief  men  with  us,  to  see  our  people  and  have  a  talk 
with  our  leaders.  They  objected  on  account  of  a  tradition 
forbidding  them  to  cross  the  great  river,  which  has  been 
referred  to  before. 

We  then  started  for  home.  The  storm  came  the  first  night 
out  and  wet  the  country  finely.  We  found  shelter  under  a 
rock. 

While  there,  three  Moquis  men  came  to  "us.  They 
informed  us  that,  after  further  consultation,  their  chief  men 
had  concluded  to  send  them  with  us. 

This  storm,  apparently  in  answer  to  the  prayers  of  this 
simple  people,  and  similar  circumstances  that  have  come 


SHORT  OF  PROVISIONS.  79 

under  my  observation  among  the  Indians,  have  given  me  an 
assurance  that  the  Lord  is  mindful  of  the  wants  of  those  bar- 
barians, and  that  He  answers  their  prayers  with  the  blessings 
they  need. 

The  snow  fell  sufficiently  deep  to  cover  up  the  grass,  and 
our  animals  had  to  subsist  principally  on  browse.  The 
traveling  was  laborious,  and  when  we  arrived  at  the  river  by 
our  old  route,  we  had  eight  animals  less  than  we  left  home 
with.  This  loss,  and  the  poor  condition  of  those  that 
remained  made  traveling  slow  and  tedious. 

On  arriving  at  the  Ute  crossing  of  the  Colorado,  we  found 
the  water  deep  and  ice  running.  Fording  was  difficult  and 
dangerous. 

This,  coupled  with  the  traditions  of  the  Moquis  against 
crossing  this  river,  visibly  affected  our  Moquis  friends.  An- 
ticipating that  they  might  be  entirely  discouraged  and  not 
proceed  farther,  I  forwarded  their  blankets  and  provisions  by 
the  first  ones  that  crossed  over. 

When  we  desired  them  to  cross,  they  expressed  a  wish 
to  return  home,  but  when  I  informed  them  that  their  things 
had  been  taken  over,  they  concluded  to  follow.  When  the 
crossing  was  successfully  accomplished,  they  returned  thanks 
to.  the  Father  of  all  for  their  preservation. 

On  the  north  side,  it  occupied  a  day  to  bridge  a  muddy 
inlet  and  get  on  to  the  bench  above.  The  crossing  was  accom- 
plished the  first  day  of  the  year  1863. 

Brothers  L.  M.  Fuller  and  James  Andrus,  whose  animals 
were  still  in  fair  condition,  were  advised  to  push  on  as  fast  as 
practicable,  and  send  us  back  some  supplies,  as  we  were  very 
short  of  food. 

The  rest  of  the  company  traveled  slowly  to  save  the  weak 
animals. 

We  lay  by  one  day  on  the  Pahreah,  and  killed  and 
cooked  crows  to  help  out  our  rations. 

Six  days  from  the  river  we  camped  on  Kanab  Creek.  That 
evening,  Brother  Lucius  M.  Fuller  came  into  camp  with  a  fat 
sheep,  dressed,  and  some  bread  and  flour,  which  were  fur- 
nished by  Brother  Wm.  B.  Maxwell,  from  his  ranch  on  Short 
Creek,  forty  miles  beyond  our  camp. 


80  DEATH  OF  MY  SON  DUANE. 

When  the  Moquis  saw  this  food  they  thanked  the  Great 
Father  that  he  had  pitied  us  and  sent  us  food.  Prayer  and 
thanksgiving  was  the  daily  custom  in  our  company ;  but  to 
see  these  Indian s  who  are  looked  upon  as  barbarians,  so 
humble  and  childlike  in  their  reverence  to  the  Great  Father, 
seems  worthy  of  special  notice. 

A  man  who  came  with  Brother  Fuller  told  me,  after  sup- 
per, that  he  had  heard  that  one  of  my  sons  had  been  killed  at 
Santa  Clara,  by  the  [caving  in  of  a  bank  of  earth,  and  he 
thought  it  was  Lyman.  That  night  I  had  a  dream  0r  vision, 
in  which  I  learned  that  it  was  Duane  instead  of  Lyman,  and  I 
told  the  brethren  so  in  the  morning. 

Three  days  afterwards  we  arrived  at  the  settlements  on  the 
Rio  Virgin.  The  brethren  in  these  settlements  furnished  us 
with  fresh  animals  and  an  abundant  supply  of  food.  We 
found  a  wide  difference  between  feasting  and  fasting. 

Soon  after  arriving  home,  Brother  Wm.  B.  Maxwell  and  I 
took  our  three  Moquis  friends  to  Salt  Lake  City.  The  people 
on  the  way  were  very  kind  and  hospitable.  Arriving  there, 
all  possible  pains  were  taken  to  instruct  these  men  concerning 
our  people,  and  to  show  them  that  which  would  gratify  their 
curiosity,  and  increase  their  knowledge.  They  said  they  had 
been  told  that  their  forefathers  had  the  arts  of  reading, 
writing,  making  books,  etc. 

We  took  them  to  a  Welshman  who  understood  the  ancient 
Welsh  language.  He  said  he  could  not  detect  anything  in 
their  language  that  would  warrant  a  belief  that  they  were  of 
Welsh  descent. 

As  Lehi  had  promised  his  son  Joseph  that  all  his  seed 
should  not  be  destroyed  it  was  the  mind  of  the  brethren  who 
reflected  upon  this  subject,  that  in  the  Moquis  people  this 
promise  was  fulfilled. 


THE  MOQUIS  VISITORS  TAKEN  HOME.  81 


CHAPTER    XIII. 

THE  MOQUIS  VISITORS  TAKEN  HOME — SINGULAR  PRESENTI- 
MENT OF  MY  INDIAN  BOY — THE  ROUTE  SOUTH  OF  ST. 
GEORGE  TAKEN  THE  SECOND  TIME — CATARACT  CANYON 
—THE  LOST  MOQUIS  AND  THE  MEDICINE  MAN— MEETING 
WITH  THE  BBETHREN  WHO  HAD  BEEN  LEFT  AT  THE 
MOQUIS  TOWNS — EXPLORATIONS  ABOUT  THE  SAN  FRAN- 
CISCO MOUNTAINS — RETURN  HOME — GREAT  SUFFERING 
WITH  THIRST— MY  INDIAN  BOY  DEAD  AND  BURIED,  AS 
HE  HAD  PREDICTED  HE  WOULD  BE. 

WE  left  St.  George  to  take  the  Moquis  visitors  home  on 
the  18th  of  March,  1863.  The  party  consisted  of  six 
white  men  and  our  Moquis  friends.  As  I  was  leaving  home, 
my  Indian  boy,  Albert,  met  me,  and  I  remarked  to  him  that 
the  peach  trees  had  begun  to  bloom,  and  it  would  be  warmer 
than  it  had  been. 

He  replied,  "Yes,  and  I  shall  bloom  in  another  place  before 
you  get  back.  I  shall  be  on  my  mission!"  (He  doubtless 
referred  by  this  to  a  vision  which  he  had  of  preaching  to  a 
multitude  of  his  people. ) 

Said  I,  "What  do  you  mean  by  that?'7 

He  replied,  "That  I  shall  be  dead  and  buried  when  you  get 
back." 

We  again  took  the  route  leading  south  from  St.  George. 
When  we  went  out  on  this  route  the  fall  previous,  we  had 
expected  to  return  the  same  way,  and  had  cached  our  boat 
and  some  supplies  on  the  south  side  of  the  river. 

On  arriving  at  the  river  we  constructed  a  raft  of  dry  tim- 
ber, on  which  two  men  crossed  over  to  obtain  the  boat.  It 
was  in  good  condition,  but  our  supplies  were  ruined. 

On  the  south  side  we  looked  around  for  a  better  crossing, 
as  we  had  been  requested  to  do,  and  found  one  five  miles 
higher  up  the  river,  and  also  a  good  way  of  getting  to  and 
from  the  river.  This  is  now  called  Pierce' s  Ferry. 


82  MEET  WITH  MR.    LEWIS   GREELEY. 

We  were  liere  overtaken  by  Mr.  Lewis  G-reeley,  a  nephew 
of  Horace  Greeley,  of  the  New  York  Tribune.  As  he 
wished  to  accompany  us,  Brother  Snow  sent  a  man  with  him 
to  the  river. 

We  took  our  former  trail  as  far  as  Seep  Springs,  the  last 
water  before  crossing  the  three  days'  desert.  The  second  and 
third  days  we  found  two  camps,  which,  judging  from  the 
remains  of  camp  kettles,  pack  saddles,  etc.,  had  doubtless 
been  suddenly  broken  up,  probably  by  the  Apaches.  We 
thought  they  were  the  camps  of  miners. 

At  the  last  camp  there  were  five  animals  with  Spanish 
brands.  The  Moquis  desired  to  take  them  along,  and,  after 
some  consultation,  we  consented  for  them  to  do  so. 

At  Seep  Springs  we  found  a  small  band  of  Piutes,  who  had 
run  off  a  party  of  Cohoneenes. 

As  we  had  intended  to  explore  as  much  as  practicable,  after 
,  consulting  with  these  Piutes  and  our  Moquis  friends,  we  con- 
cluded to  take  a  trail  to  the  left  of  our  former  route.  This 
would  take  us  down  into  Cataract  Canyon,  which  heads  near 
the  foot  of  the  San  Francisco  Peaks. 

We  followed  down  a  side  canyon  all  day,  leading  our  ani- 
mals most  of  the  time,  on  account  of  the  narrow  and 
precipitous  character  of  the  trail.  At  night  we  camped 
without  water. 

About  10  o'clock  the  next  day  we  came  in  sight  of  the 
Main,  or  Cataract  Canyon.  This  was  still  far  down  in  the 
earth  below,  and  the  stream  running  along  its  bottom 
appeared  like  a  bright  silver  thread  glittering  in  the  sun. 

In  coming  to  this  point  we,  at  one  time,  traveled  about 
three  miles  continuously  on  a  trail  made  with  considerable 
labor  in  the  side  of  shale  rock.  I  do  not  remember  of  a  place 
in  this  distance  where  we  could  have  turned  our  animals 
around  to  return,  had  we  wished  to  do  so.  We  afterwards 
learned  that  this  part  of  the  trail  was  considered  by  the  people 
who  lived  in  the  canyon,  as  their  strongest  point  of  defense  in 
that  direction. 

We  traveled  a  very  circuitous  and  still  difficult  trail,  until 
four  o'clock  in  the  afternoon,  before  we  arrived  at  the  water 
we  had  seen  six  hours  before.  We  found  the  stream  to  be 


ARRIVE  IN  CATARACT  CANYON.  83 

about  fifteen  yards  in  width,  with  an  average  depth  of  over  a 
foot. 

It  was  rapid  and  clear,  and  skirted  with  cottonwood  timber, 
growing  on  rich  bottom  land. 

The  bottom  of  Cataract  Canyon,  Lieut.  Ives  informs  us,  in 
his  "Explorations  of  the  Colorado,"  is  2,775  feet  below  the 
general  level  of  the  plateau  above.  We  judged  the  sides  of 
the  canyon  where  we  were,  to  be  one-half  of  this  distance  in 
perpendicular  hight. 

The  first  people  that  we  met  had  been  informed  of  our 
approach  by  one  of  our  Moquis  companions,  whom  we  had 
sent  ahead  of  us.  While  we  were  talking  with  them,  others 
arrived  from  lower  down  the  stream,  who  inquired  rather 
sharply  why  we  were  there.  They  were  soon  satisfied  with 
our  explanations. 

We  were  soon  engaged  in  interesting  conversation.  They 
had  heard  of  me  and  my  travels,  and  appeared  pleased  to  see 
me.  They  desired  that  I  would  not  lead  anyone  into  their 
hiding  place,  and  particularly  a  stranger,  without  their  con- 
sent. 

They  told  us  that  the  horses  we  had  picked  up  belonged 
to  the  Walapies,  and  if  we  would  leave  them  they 
would  return  them  to  the  owners  before  we  came  back.  We 
remained  with  this  people  one  day.  In  going  out  we  traveled 
up  the  main  canyon. 

Not  long  previously  these  people  had  been  attacked  in  their 
stronghold  by  a  band  of  Indians  from  the  south-east.  They 
showed  us  a  narrow  pass  where  they  had  met  them,  and 
killed  seven  of  their  number. 

About  three  miles  above  where  we  first  struck  the  stream, 
it  boils  from  the  bottom  of  the  canyon  in  a  large,  beautiful 
spring.  We  found  no  water  above  this.  About  nine  miles 
up  the  canyon  above  the  water,  we  turned  into  a  left-hand 
side  canyon,  through  which  it  was  about  two  miles  to  the 
country  above. 

The  trail  up  this  canyon  was  very  steep  and  difficult.  The 
trail  we  came  in  on,  and  this  one,  are  said  to  be  the  only 
means  of  getting  in  and  out  of  the  Cataract  Canyon.  From 
what  we  could  learn  from  the  Indians,  we  supposed  the  dis- 


84  A  MOQUIS  RELIGIOUS  TEACHER. 

tance  from  the  spring  to  where  the  creek  empties  into  the 
Colorado  to  be  about  eighteen  miles. 

Through  some  misunderstanding,  two  of  our  Moquis 
friends  had  continued  up  the  main  canyon.  We  made  a  dry 
camp  that  night.  The  Moquis  man  who  remained  with  us 
was  a  religious  leader  among  his  people.  He  became  very 
anxious  about  his  companions,  for  he  said  they  would  -find  no 
water.  He  went  through  some  religious  ceremonies  for  their 
safe  return. 

In  the  night  they  arrived  in  camp.  They  had  discovered 
their  mistake,  and  returned  until  they  found  our  trail.  We 
had  a  little  water  left  to  relieve  their  thirst. 

I  should  have  before  stated  that  these  Moquis  never  send 
out  any  of  their  people  in  the  public  interest,  without  sending 
one  of  their  religious  teachers  with  them.  The  position  of 
these  religious  men  is  probably  a  traditionary  remnant  of  the 
pure  priesthood  held  by  their  fathers. 

This  man  who  was  with  us  carried  a  small  sack,  in  which 
were  some  consecrated  meal,  wool,  cotton  and  eagle's  feathers. 
To  this  sack  was  attached  a  stick,  which  he  took  out  each 
morning,  and,  after  looking  at  the  sun,  made  a  mark  upon,  thus 
keeping  a  memorandum  of  the  number  of  days  we  had  spent 
on  the  journey. 

Our  route  was  considerably  to  the  north  of  the  one  we  had 
traveled  when  on  our  former  trip.  The  day  after  leaving 
Cataract  Canyon,  about  4  o'clock  in  the  afternoon,  we  came 
to  a  cross  trail  made  by  wild  animals.  Following  it  a  few 
hundred  yards  into  the  head  of  a  canyon,  we  found  a  pool  of 
good  water. 

This  was  the  7th  of  April.  We  traveled  two  days  without 
water  for  our  animals,  and  camped  where  we  could  see  the 
water  of  the  Little  Colorado,  but  it  was  in  a  deep  gulch,  out 
of  our  reach.  The  next  day  we  traveled  thirteen  miles  up  the 
river  bank,  and  camped  by  the  water. 

The  night  of  the  1 1  th  we  were  about  twelve  miles  from  a 
Moquis  town.  Our  Moquis  companions  wished  to  go  home ; 
and  did  so,  while  we  camped  until  morning. 

They  informed  the  three  brethren  who  had  remained  in  the 
Moquis  towns  during  the  winter,  of  our  approach,  and  the 


START  FOR  HOME.  85 

following  morning  these  brethren  met  us  about  two  miles  out. 
They  rejoiced  much  in  seeing  us,  and  hearing  from  their 
families  and  friends  at  home.  We  remained  two  days  with 
our  Moquis  friends. 

Taking  Brothers  Haskell,  Hatch  and  McConnell  with  us, 
on  Tuesday,  the  15th  of  April,  we  started  for  the  San  Fran- 
cisco Mountain,  which  was  about  ninety  miles  to  the  south- 
west. We  aimed  to  strike  the  Beal  road,  which  runs  on  the 
south  side  of  the  mountain. 

On  the  20th  of  April  we  got  into  the  foot  hills  on  the  north 
side  of  the  mountain,  where  we  found  plenty  of  timber, 
grass,  and  snow  for  water.  Game  was  abundant,  and  we  had 
no  trouble  to  kill  what  we  needed.  The  same  day  Mr. 
Greeley  discovered  a  pond  of  clear,  cold  water,  several  acres 
in  extent,  in  the  crater  of  a  volcanic  peak. 

Monday,  the  21st  of  April,  we  spent  in  exploring  in  differ- 
ent directions.  We  discovered  a  wagon  road,  which  proved 
to  be  the  one  laid  out  by  Captain  Beal.  We  had  traveled 
around  on  the  north  side  of  the  mountain,  and  struck  this 
road  six  miles  west  of  Lareox  Spring. 

On  the  22nd  we  killed  two  antelopes,  and  dried  the  meat, 
preparatory  for  starting  home. 

On  the  24th  we  started  for  home.  We  traveled  west  on  the 
Beal  road  until  the  28th,  when  we  left  it  and  traveled  across 
the  desert  where  Lieut.  Ives  and  party  suffered  from  thirst. 

We  directed  our  course  for  Seep  Springs,  spoken  of  in  the 
account  of  our  outward  trip,  as  our  last  camp  before  going 
into  Cataract  Canyon. 

I  was  fifty-six  hours  without  any  water.  Brother  Jehiel 
McConnell  was  so  far  gone  that  he  could  only  whisper.  Both 
men  and  animals  suffered  severely.  From  Seep  Springs  we 
directed  our  course  for  the  crossing  of  the  Colorado,  south  of 
St.  George. 

The  third  day  from  Seep  Springs  we  traveled  into  the  night, 
and  got  off  our  trail.  We  tied  up  some  of  our  animals  and 
hobbled  others,  to  wait  for  daylight. 

During  the  night,  what  we  at  first  supposed  to  be  the  hoot- 
ing of  an  owl,  attracted  our  attention.  After  listening  a  little 
while  we  concluded  that  the  hooting  was  counterfeit ;  that 


86  OUR  ARRIVAL  HOME. 

Indians  were  around  us  and  we  had  better  look  after  our 
animals. 

I  followed  a  trail  a  few  hundred  yards  by  moonlight,  and 
discovered  the  tracks  of  two  Indians.  Suffice  it  to  say,  we 
lost  ten  animals  out  of  eighteen. 

Assisted  by  some  Piutes,  we  made  an  effort  the  next  day  to 
recover  them,  bufc  failing,  on  the  6th  of  May  we  continued 
our  journey.  Five  of  our  animals  we  packed,  which  left  but 
three  to  ride.  As  there  were  ten  men  in  the  company,  we 
traveled  mostly  on  foot. 

We  afterwards  learned  that  the  Cataract  Canyon  Indians 
had  not  returned  the  Walapies'  horses  as  they  had  agreed  to, 
and  the  Walapies  made  that  an  excuse  for  stealing  ours. 

When  we  arrived  at  the  river  our  feet  were  badly  blistered. 
We  had  learned  to  appreciate  the  value  of  the  animals  we 
had  lost. 

Between  the  ferry  and  St.  George,  one  day,  in  the  Grand 
Wash,  our  animals  becoming  dry,  a  mule  smelt  of  the  ground 
and  pawed.  We  concluded  that  it  smelt  water  under  the 
ground.  We  dug  down  about  three  feet,  and  found  plenty. 
There  has  been  water  there  ever  since,  and  it  is  called  White 
Spring. 

We  arrived  in  St.  George  on  the  13th  of  May,  1863.  We 
had  been  absent  fifty-six  days.  We  had  explored  a  practic- 
able, though  difficult  route,  for  a  wagon  from  St.  George  to 
the  Little  Colorado,  had  visited  the  Moquis  towns,  and 
explored  some  of  the  country  around  the  San  Francisco 
Mountain. 

I  found  on  my  return  home  that  my  Indian  boy,  Albert, 
was  dead  and  buried,  as  he  had  predicted  he  would  be  when  I 
left  home. 

I  supposed  his  age  to  be  about  ten  years  when  he  came  to 
live  with  me ;  he  had  been  with  me  twelve  years,  making  him 
twenty-two  years  old  when  he  died.  For  a  number  of  years 
he  had  charge  of  my  sheep,  horses  and  cattle,  and  they  had 
increased  and  prospered  in  his  hands. 

Some  time  before  his  death  he  had  a  vision,  in  which  he 
saw  himself  preaching  the  gospel  to  a  multitude  of  his 
people.  He  believed  that  this  vision  would  be  realized  in  the 


CHANGE  IN  THE  SPIRIT  OF  THE  INDIANS.  87 

world  of  spirits.      He  referred  to  this  when  he  said  that  he 
should  die  before  my  return  home,  and  be  on  his  mission. 

He  was  a  faithful  Latter-day  Saint ;  believed  he  had  a  great 
work  to  do  among  his  people ;  had  many  dreams  and  visions, 
and  had  received  his  blessings  in  the  house  of  the  Lord. 


CHAPTER   XIV. 

CHANGE  IN  THE  SPIRIT  OF  THE  INDIANS — SOME  INSIGHT 
INTO  THEIR  PRIVATIONS  AND  TRIALS— THEY  THREATEN 
HOSTILITIES  —  DIFFICULTIES  WITH  THEM  SETTLED  —  A 
KIND,  PEACEFUL  POLICY  THE  BEST  — VISIT  TO  THE 
MOQUIS  TOWNS — THE  PEOPLE  ARE  INVITED  TO  LIVE 
WITH  THE  SAINTS— THEIR  OBJECTIONS  TO  REMOVING  — 
HOSTILE  ATTITUDE  OF  THE  NAVAJOES— RETURN  HOME- 
SUFFERING  WITH  THIRST — A  PROVIDENTIAL  SUPPLY  OF 
WATER— DR.  WHITMORE  KILLED  BY  INDIANS— SEVERE 
SICKNESS — HEALED  IN  ANSWER  TO  PRAYER. 

AT  this  time  a  considerable  change  had  taken  place  in  the 
spirit  and  feelings  of  the  Indians  of  Southern  Utah, 
since  the  settlement  of  the  country  in  1861-62.  Up  to  that 
time,  our  visits  among  them  and  our  long  talks  around  their 
camp  fires,  had  kept  up  a  friendly  feeling  in  their  hearts. 

After  the  settlement  of  St.  George,  the  labors  of  the 
Indian  missionaries,  from  force  of  circumstances,  became 
more  extended  and  varied,  and  the  feelings  of  the  Indians 
towards  the  Saints  became  more  indifferent,  and  their  pro- 
pensity to  raid  and  steal  returned. 

The  great  numbers  of  animals  brought  into  the  country  by 
the  settlers,  soon  devoured  most  of  the  vegetation  that  had 
produced  nutritious  seeds,  on  which  the  Indians  had  been 
r .ccustomed  to  subsist.  When,  at  the  proper  season  of  the 
year,  the  natives  resorted  to  these  places  to  gather  seeds,  they 


88  INDIANS  FORCED  TO  COMMIT  DEPREDATIONS. 

found  they  had  been  destroyed  by  cattle.  With,  perhaps, 
their  children  crying  for  food,  only  the  poor  consolation  was 
left  them  of  gathering  around  their  camp  fires  and  talking 
over  their  grievances. 

Those  who  have  caused  these  troubles  have  not  realized  the 
situation.  I  have  many  times  been  sorely  grieved  to  see  the 
Indians  with  their  little  ones,  glaring  upon  a  table  spread 
with  food,  and  trying  to  get  our  people  to  understand  their 
circumstances,  without  being  able  to  do  so.  Lank  hunger 
and  other  influences  have  caused  them  to  commit  many 
depredations. 

When  our  people  have  retaliated,  the  unoffending  have 
almost  invariably  been  the  ones  to  suffer.  Generally  those 
that  have  done  the  stealing  have  been  on  the  alert,  and  have 
got  out  of  the  way,  while  those  who  have  desired  to  be 
friends,  from  the  want  of  understanding  on  the  part  of  our 
people,  have  been  the  sufferers.  This  has  driven  those  who 
were  before  well  disposed,  to  desperation. 

The  Navajoes  and  other  Indians  east  of  the  Colorado  River 
have  taken  advantage  of  these  circumstances  to  raid  upon  the 
settlements,  and  drive  off  many  hundreds  of  cattle  and  valu- 
able horses  and  mules. 

In  1864  I  visited  the  Indians  east  of  St.  George,  accom- 
panied by  Brother  George  Adair.  They  had  gathered 
between  St.  George  and  Harrisburg,  for  the  purpose  of  carry- 
ing out  their  threat  to  destroy  some  of  the  settlements  the 
first  favorable  opportunity. 

I  was  asked  how  many  men  I  wanted  to  go  with  me  on  my 
contemplated  visit.  I  replied  only  one,  and  that  I  did  not 
want  any  arms,  not  even  a  knife,  in  sight. 

When  we  arrived  in  their  camp  I  asked  them  to  come 
together,  and  bring  their  women  and  children,  and  all  hear 
what  we  had  to  say.  They  had  prepared  for  hostilities 
by  secreting  their  women  and  children,  as  is  their  custom. 

By  talking  with  them,  a  better  influence  came  over  them, 
and  the  spirit  of  peace  triumphed  over  irritation  and  a  sense 
of  wrong. 

About  seventy-five  miles  west  of  St.  George,  a  band  of 
Piutes  had  confederated  with  a  band  of  Indians  that  had  been 


DIFFICULTIES  WITH  THE  INDIANS  SETTLED.  89 

driven  out  of  California,  and  they  threatened  the  settlements 
of  Meadow  Creek,  Clover  Valley,  and  Shoal  Creek.  Brother 
Andrew  Gibbons  accompanied  me  on  a  visit  to  these  Indians. 
It  was  summer,  and  they  had  left  their  corn  fields  to  dry  up, 
and  gone  to  the  mountains.  Our  people  had  manifested  as 
much  hostility  as  the  Indians,  having  killed  two  of  their 
number. 

We  sent  out  word  for  all  to  come  in  and  see  us.  We  made 
a  feast  by  killing  an  ox,  and,  in  a  general  talk,  they  told  over 
their  grievances.  They  said  that  they  felt  justified  in  what 
they  had  done,  and  also  in  what  they  intended  to  do. 

1  could  not  blame  them,  viewing  matters  from  their  stand- 
point. In  the  talk  I  rather  justified  them  in  what  they 
expected  to  do,  but  told  them  that  in  the  end  it  would  be 
worse  for  them  to  carry  out  their  plans  than  to  drop  them, 
and  smoke  the  pipe  of  peace.  That  the  grass  upon  which 
the  seeds  had  grown  which  served  them  for  food  was  all  eaten 
up,  and  from  that  time  would  be;  but  if  they  would  be 
friendly,  they  could  get  more  food  by  gleaning  our  fields  than 
they  had  before  we  came  into  their  country. 

The  talk  lasted  for  hours.  The  difficulty  was  settled  and 
we  returned  home. 

Early  in  1865,  the  Navajoes  stole  a  few  horses  from  Kanab. 
I  was  requested  to  go  over  the  Colorado,  and,  if  practicable, 
have  a  talk  with  them,  and  recover  the  stolen  horses.  I  was 
also  to  have  a  talk  with  the  Moquis,  and  invite  them  to  move 
over  into  our  country. 

We  did  not  succeed  in  recovering  the  stolen  horses.  We 
were  informed  by  the  Moquis  that  the  old  Navajoe  chief,  the 
friendly  Spaneshanks,  had  been  discarded  by  his  band,  that 
his  son  had  succeeded  him  as  chief,  and  that  he  was  disposed 
to  raid  at  any  favorable  opportunity. 

For  these  reasons  we  thought  it  would  be  useless  and  per- 
haps dangerous  to  go  into  their  country.  We  had  a  meeting 
in  the  Oriba  village,  with  the  principal  men  of  that  place  and 
one  of  the  largest  of  the  Moquis  towns.  It  was  an  interest- 
ing interview. 

We  told  them  we  did  not  expect  to  visit  them  much  more 
where  they  were,  and  we  wished  them  to  move  over  the  river 


90  THIRST  QUENCHED  IN  ANSWER  TO  PRAYER, 

into  our  country,  live  with  us,  and  build  cities  and  villages  the 
same  as  other  people. 

They  again  told  us  that  they  could  not  leave  their  present 
locations  until  the  three  prophets  who  had  led  them  into  their 
country  should  appear  among  them  again,  and  tell  them  what 
to  do.  They  predicted  that  our  people  would  yet  move  into 
the  country  south  of  them,  and  would  travel  with  wagons  up 
the  Little  Colorado. 

Aside  from  their  traditions  against  moving  across  the  great 
river,  they  could  not  see  the  utility  of  going  over  to  live  with 
us  when  we  would  yet  move  into  their  country.  They  were 
quite  anxious  that  we  should  not  be  angry  with  them,  as  they 
desired  that  we  should  be  friends,  and  thought  that  we  might 
sometimes  visit  them. 

On  our  return  home  we  were  disappointed  in  not  finding 
water  in  two  places  where  we  had  always  found  a  supply  on 
former  trips.  At  the  second  place  we  camped  for  the  night. 
On  account  of  thirst  our  animals  were  very  uneasy,  and  we 
tied  them  up  and  guarded  them  until  morning. 

The  nearest  water  to  us  was  ten  miles  distant,  over  a  sandy 
desert,  and  directly  out  of  our  way;  that  is,  we  would  have* 
to  travel  twenty  miles  to  get  water,  and  again  reach  our  trail 
for  home.  It  was  nearly  two  days'  travel  on  our  way  home 
to  water,  and  both  men  and  animals  were  already  greatly 
distressed. 

I  ascended  a  hill  near  the  camp,  and  earnestly  asked  the 
Lord  in  my  heart  what  I  should  do  under  our  difficult  circum- 
stances. While  thus  engaged  I  looked  towards  the  Colorado, 
which  was  about  forty  miles  distant,  and  saw  a  small  cloud, 
apparently  about  the  size  of  a  man's  hat.  It  rapidly 
increased,  and  it  did  not  appear  to  me  more  than  half-an-hour 
before  we  were  enveloped  in  a  heavy  snow-storm.  The  snow 
melted  and  ran  into  the  cavities  of  the  rocks,  until  there  was 
an  abundance  of  water. 

When  we  started  on  our  journey  we  found  the  ground  dry 
in  less  than  a  mile  and  a  half  from  our  camp. 

I  thanked  the  Lord  that  He  had  sent  us  relief  in  our  great 
need,  but  there  were  those  in  the  company  who  did  not 
appear  to  see  the  hand  of  the  Lord  in  it. 


TAKEN  SICK.  91 

In  the  autumn  of  1865,  Dr.  Whitmore  and  I  made  a  trip  to 
Los  Vegas  Springs  and  the  Colorado  River.  We  visited  the 
Cottonwood  Island  Indians  and  the  Mohaves. 

In  the  winter  after  our  return,  Dr.  Whitmore  and  his 
herder,  young  Mclntyre,  were  killed  near  Pipe  Spring,  about 
fifty-five  miles  east  of  St.  George,  by  the  Navajoes,  who  also 
drove  off  their  sheep  and  some  cattle. 

I  started  out  after  them  with  a  company,  was  taken  sick, 
and  turned  back  to  go  home. 

I  stopped  over  night  on  the  road  in  a  deserted  house,  with- 
out food,  bedding  or  fire.  Having  an  opportunity,  I  sent 
word  to  my  family  about  my  condition.  I  got  into  the  town 
of  Washington,  twelve  miles  east  of  Santa  Clara,  and  could 
go  no  farther. 

In  a  day  or  two  my  wife,  Louise,  arrived  with  a  team  and 
took  me  home.  My  health  was  very  poor  for  about  a  year. 
At  one  time  my  friends  thought  that  I  was  dying.  At  first  I 
told  them  that  I  was  willing  that  it  should  be  so,  for  I  had 
only  been  in  their  way  for  nearly  a  year ;  but  my  little  chil- 
dren were  crying  around  me,  and  the  question  came  into  my 
mind:  What  will  they  do  if  I  am  taken  away?  I  could  not 
bear  the  thought  of  leaving  my  family  in  so  helpless  a  con- 
dition. 

I  then  asked  God,  the  Eternal  Father,  in  the  name  of  His 
Son  Jesus  Christ,  to  spare  my  life  long  on  the  earth,  and  I 
would  labor  for  the  building  up  of  His  kingdom. 

I  afterwards  felt  a  desire  for  food,  and  asked  for  something 
to  eat.  I  was  told  that  I  had  eaten  nothing  for  two  days. 
Some  boiled  beef  and  tea  were  brought  me ;  I  thought  I  had 
never  before  eaten  anything  that  tasted  so  good.  From  that 
time  I  slowly  recovered. 


92  GUARDING  THE  FRONTIERS. 


CHAPTER    XV. 

TRAVELS  AMONG  THE  INDIANS— WATCHING  THE  FRONTIERS 
— TRIP  TO  THE  MOQUIS  TOWNS — GREAT  RAID  OF  THE 
NAVAJOES— A  GOOD  OPPORTUNITY  LOST  OF  RECOVER- 
ING STOLEN  STOCK  —  SKIRMISHES  WITH  RAIDERS — A 
PEACEABLE  AGREEMENT  WITH  THE  NAVAJOES  DESIR- 
ABLE— VISIT  OF  PRESIDENT  YOUNG  TO  KANAB. 

IN  the  spring  and  summer  of  1867,  I  was  called  upon  to 
visit  the  bands  of  Indians  to  the  east  of  the  settlements 
on  the  Rio  Virgen,  and  farther  north.  A  number  of  settle- 
ments had  been  deserted  on  the  Sevier  River,  and  it  was 
desirable  that  the  temper  of  the  Indians  should  be  so  modi- 
fied that  they  could  be  re-established. 

I  went  east  seventy-five  miles,  to  the  present  location  of 
Kanab.  After  gathering  around  me  some  of  the  Indians, 
and  planting  some  corn  and  vegetables,  I  crossed  over  the 
rim  of  the  basin,  north,  and  traveled  down  the  valley  of  the 
Sevier. 

I  sought  out  places  where  the  Indians  were  gathered  in  the 
largest  numbers.  I  had  many  long  talks  with  them,  which 
seemed  to  have  a  good  effect.  Although  some  of  the  bands 
were  considered  quite  hostile  and  dangerous  to  visit,  I  felt 
that  I  was  laboring  for  good,  and  had  nothing  to  fear. 

In  the  fall  of  1867,  as  soon  as  the  water  in  the  Colorado 
was  low  enough  for  the  Navajoes  to  ford  it,  I  kept  close  watch 
of  the  eastern  frontiers  of  Southern  Utah.  I  met  with  quite 
a  number  of  young  Piutes  when  I  first  went  into  the  country. 
They  said  they  had  dreamed  that  I  was  coming  out  into  their 
country,  and  they  proposed  to  assist  me  in  watching  the 
frontiers.  They  proved  to  be  quite  useful  in  watching  the 
passes,  and  waylaid  and  shot  several  raiders. 

The  season  of  1868  was  spent  in  a  similar  manner  to  that 
of  3867,  in  visiting  the  Indians  in  South-eastern  Utah,  and 
cultivating  peace  among  them. 


ANOTHER  VISIT  TO  THE  MOQUIS.  93 

In  October,  1869,  I  was  requested  to  make  another  trip  to 
the  Moquis  towns,  to  talk  with  the  people,  and  learn,  if  pos- 
sible, whether  there  were  other  Indians  besides  the  Navajoes 
raiding  on  our  borders. 

I  started  with  a  company  of  forty  men,  twenty  of  the 
brethren,  and  twenty  Piutes.  We  crossed  the  Colorado  where 
Lee's  Ferry  now  is.  Our  luggage  went  over  on  rafts  made  of 
floatwood,  fastened  together  by  withes. 

On  arriving  at  the  Moquis  towns,  I  thought  some  of  the 
people  received  us  rather  coldly.  My  old  acquaintances  told 
me  that  the  Navajoes  intended  to  make  another  raid  on  our 
people  in  a  short  time.  I  felt  like  returning  to  our  settlements 
immediately. 

When  we  left  the  towns,  I  felt  much  impressed  to  take  the 
old  Ute  trail,  and  cross  the  river  thirty  miles  above  where  we 
crossed  going  out.  Some  of  the  company  objected  to  this, 
and  made  much  of  the  difficulties  of  the  crossing. 

When  we  came  to  where  a  trail  led  to  each  of  the  crossings, 
I  told  the  company  that  I  did  not  know  why,  but  I  was  satis- 
fied that  it  was  our  duty  to  go  home  by  the  old  Ute  trail.  I 
was  much  surprised  to  find  that  more  than  half  of  the  breth- 
ren had  made  up  their  minds  not  to  go  that  way.  I  told 
them  if  I  knew  anything  about  the  mind  and  will  of  the  Lord, 
it  was  for  us  to  go  that  way. 

The  Piutes,  to  a  man,  were  willing  to  go  the  way  I  desired. 
The  brethren  took  the  lower  trail,  and  on  we  went.  I 
remarked  to  them  that  our  trip  to  the  Moquis  was  a  failure. 
When  we  arrived  home,  we  learned  that  the  Navajoes  had 
been  into  the  settlements  north  of  where  our  people  had 
guarded,  and  driven  off  twelve  or  fifteen  hundred  head  of 
animals,  among  them  many  valuable  horses  and  mules. 

I  afterwards  learned  from  the  Piutes,  that  if  the  company 
had  taken  the  Ute  trail,  we  would  have  met  the  raiders  with 
all  these  valuable  animals  on  the  open  plains,  after  they  had 
crossed  the  river.  I  felt  vexed  that  I  did  not  take  the 
Piutes  with  me,  and  save  this  valuable  lot  of  stock  for  our 
people. 

I  slept  out  many  cold  nights  in  the  winter  of  1869-70, 
watching  and  guarding  with  the  Piutes.  One  Navajoe  was 


94  FIRED  AT  BY  INDIANS. 

shot  when  two  or  three  hundred  yards  ahead  of  his  company, 
which  was  driving  out  a  small  band  of  horses.  The  raiders 
were  much  frightened,  threw  down  their  luggage  and  wanted 
the -Flutes  to  let  them  go  home.  The  Piutes  consented  to  let 
the  Navajoes  go  if  they  would  leave  what  they  had.  They 
gladly  accepted  the  terms.  This  took  place  in  the  Pahreah 
Pass,  about  twenty  miles  east  of  Kanab. 

The  Navajoe  that  was  shot  was  only  wounded.  I  followed 
his  trail  the  next  day,  to  see  what  had  become  of  him.  I 
found  where  he  had  been  picked  up  by  his  friends  and  carried 
two  or  three  miles.  Near  him  was  another  camp  of  raiders, 
resting. 

One  of  the  Piutes  who  was  with  me  at  the  time,  and  had 
been  told  in  a  dream  to  go  with  me,  shot  two  of  this  company, 
scalped  one  of  them,  and  said  that  the  other  had  sandy  hair, 
and  he  dare  not  scalp  him,  for  he  seemed  too  much  like  a 
white  man. 

At  another  time,  when  Captain  James  Andrus,  with  a  com- 
pany of  men  from  St.  George  was  with  us,  a  few  animals 
passed  us  in  the  night.  We  supposed  there  were  three 
Navajoes  with  them. 

We  followed  them  one  day.  By  taking  a  circuitous  route 
we  came  within  range  of .  them  unobserved.  Some  of  the 
company  fired  before  the  others  were  ready.  Two  of  the 
raiders  fell;  the  others,  quick  as  thought,  drove  the  horses  upon 
a  sharp  point  of  rocks,  where  they  took  shelter  in  such  a  way 
that  they  could  guard  their  horses  without  exposing  themselves. 

We  endeavored  to  approach  them  to  advantage,  but  with- 
out success.  I  was  fired  at  several  times,  as  also  were  several 
of  the  other  brethren.  Once,  as  I  was  secreted  behind  a 
cedar  tree,  a  Navajoe  crawled  up  behind  a  sand  drift,  fired  at 
me,  and  the  bullet  just  missed  my  head. 

Finding  that  the  Indians  had  the  advantage  of  us,  we  left 
them,  only  getting  one  of  the  horses.  The  Navajoes  secured 
ten  horses  and  lost  three  of  their  men. 

Captain  Andrus  and  company  returned  to  St.  Greorge,  and 
left  Brothers  John  Mangum,  Hyrum  Judd,  Jehiel  McConnell} 
my  son  Lyman,  myself  and  the  Piutes  to  watch  the  frontiers, 
as  we  had  done  through  the  winter. 


VISITED  BY  PRESIDENT  YOUNG.  95 

The  winter  of  1869-70  was  one  of  great  hardship  for  the 
few  brethren  who,  with  the  Piutes,  watched  the  frontier. 
They  suffered  with  the  cold,  and  passed  many  sleepless  nights. 
We  crossed  the  Buckskin,  or  Kibab,  Mountain  several  times, 
with  the  snow  in  some  places  waist  deep. 

This  Navajoe  war  caused  me  many  serious  reflections.  I 
felt  that  there  was  a  better  way  to  settle  matters,  and  I  made 
up  my  mind  to  go  and  see  the  Navajoes,  and  have  a  talk  with 
them  as  soon  as  circumstances  would  permit. 

In  the  spring  of  1870,  President  Brigham  Young,  his  coun- 
selor, George  A.  Smith,  Apostle  Erastus  Snow  and  other 
leading  men  of  the  Church,  came  to  Kanab,  accompanied  by 
twenty  men  as  a  guard. 

As  we  had  been  notified  of  this  visit,  we  had  things  in  as 
good  order  as  possible.  The  Piutes,  seventy  in  number, 
washed  off  the  dirt  and  paint  which  usually  besmeared  their 
persons,  and  put  on  a  fair  appearance  for  Indians. 

President  Young  at  first  objected  to  sending  out  the  animals 
of  the  company  to  feed  under  an  Indian  guard,  but  afterwards 
consented  to  do  so.  He  expiessed  himself  well  satisfied  with 
my  labors  and  policy  on  the  frontiers. 

I  told  him  that  I  desired  to  visit  the  Navajoes,  and  have  a 
talk  with  them;  that  there  had  been  a  number  of  raiders 
killed,  and  I  never  saw  a  Navajoe' s  bones  on  the  ground,  the 
flesh  haying  been  eaten  off  by  wolves  and  vultures,  but  what 
I  felt  sorrow  for  the  necessity  of  such  things;  that  I  always 
abhorred  the  shedding  of  blood,  and  desired  to  obtain  peace 
in  some  better  way. 

When  President  Young  arrived  at  Toquerville,  on  his 
return  journey,  he  sent  me  a  letter  of  instructions,  directing 
me  to  do  all  I  could  to  prevent  the  shedding  of  blood ;  not  to 
let  the  Indians  have  any  firearms  or  ammunition  if  I  thought 
they  would  use  them  for  killing  miners  or  other  travelers ;  and, 
if  it  were  possible,  he  wished  the  people  to  get  along  without 
the  killing  of  any  more  Navajoes. 


96  ENDEAVOR  TO  MAKE  PEACE  WITH  THE  INDIANS. 


CHAPTER   XVI. 

VISITS  AMONG  UTAH  INDIANS — MEET  MAJOR  POWELL — 
EMPLOYED  TO  ACCOMPANY  HIM — COUNCIL  WITH  THE 
SHI-VWITS — MAJOR  POWELL'S  DESCRIPTION  OF  IT. 

T  DETERMINED  to  do  all  I  could  in  the  summer  of  1870  to 
A  establish  good  feelings  among  the  Indians  in  the  neighbor- 
hood of  our  people,  on  the  west  side  of  the  Colorado,  that  they 
might  be  disposed  to  favor  us  instead  of  our  enemies.  I 
determined  to  neglect  no  opportunity  of  visiting  the 
Navajoes,  and  endeavoring  to  get  a  good  understanding  with 
them. 

I  visited  the  Red  Lake  Utes,  spent  some  time  at  Fish  Lake, 
east  of  Parowan,  and  visited  the  Indians  along  the  Sevier.  I 
had  many  long  talks  with  them,  and  believe  I  accomplished 
much  good,  in  inspiring  them  with  the  spirit  of  peace. 

I  met  Professor  J.  W.  Powell,  who  stated  that  he  had 
descended  the  Colorado  River  the  previous  year,  and  that  the 
Indians  in  the  neighborhood  of  Mount  Trumbull,  south-west 
of  Kanab,  had  killed  three  of  his  men.  He  wished  to  visit 
them,  and  prevent  the  repetition  of  a  similar  calamity  the 
next  season ;  for  he  desired  to  descend  the  river  with  a  com- 
pany to  explore  the  Grand  Canyon. 

He  wished  to  employ  some  one  who  understood  Indian 
character,  and  spoke  their  dialect,  to  go  with  him,  and  Presi- 
dent Young  had  recommended  me  as  a  suitable  person.  He 
offered  me  liberal  terms,  and,  as  I  was  desirous  of  seeing  the 
same  Indians  myself,  a  satisfactory  arrangement  was  soon 
made. 

We  left  Kanab  for  Mount  Trumbull  in  September,  1870, 
and  took  two  Kanab  Indians  with  us.  We  arrived  at  our  des- 
tination the  third  day,  and  selected  a  good  camp  ground  by  a 
spring  of  water. 

We  found  some  natives  gathering  cactus  fruit,  which  grew 
there  in  great  abundance.  I  requested  them  to  bring  in  some 


A  COUNCIL  HELD  WITH  THE  INDIANS.  97 

of  the  party  who  took  a  part  in  the  killing  of  Mr.  Powell's 
men  the  previous  year. 

Some  twelve  or  fifteen  Indians  got  together  the  following 
day,  and  we  called  a  council  to  have  a  good  peace  talk. 

I  commenced  by  explaining  to  the  Indians  Professor 
Powell's  business.  I  endeavored  to  get  them  to  understand 
that  he  did  not  visit  their  country  for  any  purpose  that  would 
work  any  evil  to  them ;  that  he  was  not  hunting  gold,  silver 
or  other  metals ;  that  he  would  be  along  the  river  next  sea- 
son with  a  party  of  men,  and  if  they  found  any  of  them  away 
from  the  river  in  the  hills,  they  must  be  their  friends,  and 
show  them  places  where  there  was  water,  if  necessary. 

They  answered  that  some  of  their  friends  from  the  other 
side  of  the  river  crossed  on  a  raft  and  told  them  that 
Powell's  men  were  miners,  and  that  miners  on  their  side  of 
the  river  abused  their  women. 

They  advised  them  to  kill  the  three  white  men  who  had 
gone  back  from  the  river,  for  if  they  found  any  mines  in  their 
country,  it  would  bring  great  evil  among  them.  The  three 
men  were  then  followed,  and  killed  when  asleep. 

The  Indians  further  stated  that  they  believed  what  I  told 
them,  and,  had  they  been  correctly  informed  about  the  men, 
they  would  not  have  killed  them. 

They  said  Ka-pu-rats  could  travel  and  sleep  in  their 
country  unmolested,  and  they  would  shew  him  and  his  men 
the  watering  places. 

Ka-pu-rats,  in  the  Piute  language,  means  one  arm  cut  off. 
Major  Powell  had  lost  an  arm  in  the  late  war  between  the 
Northern  and  Southern  States. 

I  think  that  a  part  of  Major  Powell's  description  of  this 
affair  in  his  "Explorations  of  the  Colorado  River,"  would  not 
be  out  of  place  here : 

"This  evening,  the  Shi-vwits,  for  whom  we  have  sent,  come 
in,  and,  after  supper,  we  hold  a  long  council.  A  blazing  fire 
is  built,  and  around  this  we  sit — the  Indians  living  here,  the 
Shi-vwits,  Jacob  Hamblin  and  myself.  This  man,  Harnblin, 
speaks  their  language  well,  and  has  a  great  influence  over  all 
the  Indians  in  the  region  round  about.  He  is  a  silent, 
reserved  man,  and  when  he  speaks,  it  is  in  a  slow,  quiet  way, 


98  GOOD  OPPORTUNITY  TO  FILL  MY  MISSION. 

that  inspires  great  awe.  His  talk  is  so  low  that  they  must 
listen  attentively  to  hear,  and  they  sit  around  him  in  death- 
like silence.  When  he  finishes  a  measured  sentence,  the  chief 
repeats  it,  and  they  all  give  a  solemn  grunt. 

"Mr.  Hamhlin  fell  into  conversation  with  one  of  the  men, 
and  held  him  until  the  others  had  left,  and  then  learned  more 
of  the  particulars  of  the  death  of  the  three  men.  They 
came  upon  the  Indian  village  almost  starved,  and  exhausted 
with  fatigue.  They  were  supplied  with  food,  and  put  on 
their  way  to  the  settlements.  Shortly  after  they  had  left,  an 
Indian  from  the  east  side  of  the  Colorado  arrived  at  their 
village,  and  told  them  about  a  number  of  miners  having  killed 
a  squaw  in  a  drunken  brawl,  and  no  doubt  these  were  the 
men.  No  person  had  ever  come  down  the  canyon ;  that  was 
impossible ;  they  were  trying  to  hide  their  guilt.  In  this  way 
he  worked  them  into  a  great  ra£e.  They  followed,  sur- 
rounded the  men  in  ambush,  and  filled  them  full  of  arrows. 

"That  night  I  slept  in  peace,  although  these  murderers  of 
my  men,  and  their  friends,  the  U-in-ka-rets,  were  sleeping 
not  five  hundred  yards  away.  While  we  were  gone  to  the 
canyon,  the  pack-train  and  supplies,  enough  to  make  an 
Indian  rich  beyond  his  wildest  dreams,  were  all  left  in  their 
charge,  and  were  all  safe;  not  even  a  lump  of  sugar  was 
pilfered  by  the  children." 

After  this  council  with  the  Indians,  Major  Powell  gave  me 
charge  of  the  commissary  stores  and  pack  train,  and  directed 
me  to  explore  the  country  east,  north  and  south.  This 
afforded  me  an  excellent  opportunity  to  carry  out  my  mission 
to  the  Lamanitesv 

I  had  many  interesting  talks  with  them.  I  labored  to  have 
them  understand  that  there  was  an  overruling  Providence 
that  had  much  to  do  with  the  affairs  of  men;  that  God  was 
not  pleased  with  the  shedding  of  blood,  and  they  must  stop 
killing  men,  women  and  children,  and  try  and  be  at  peace  with 
all  men. 

These  teachings  did  not  appear  to  have  much  influence  at 
the  time,  but  afterwards  they  yielded  much  good  fruit. 


START  FOR  FORT  DEFIANCE.  96 


CHAPTER   XVII. 

JOURNEY  TO  FORT  DEFIANCE — INTERESTING  VISIT  AMONG 
THE  MOQUIS  TOWNS — ARRIVAL  AT  FORT  DEFIANCE — 
GENERAL  COUNCIL  OF  THE  CHIEFS  OF  THE  NAVAJOE 
NATION — GREAT  PEACE  TALK— RETURN  HOME — TREATY 
OF  PEACE  IN  ONE  OF  THE  MOQUIS  TOWNS — STOLEN 
SHEEP  RECOVERED  FOR  A  NAVAJOE. 

IN  the  autumn  of  1871,  Major  Powell  concluded  to  go  east, 
by  way  of  Fort  Defiance,  and  desired  me  to  accompany 
him.  As  this  appeared  to  be  an  opening  for  the  much-desired 
peace  talk  with  the  Navajoe  Indians,  I  readily  accepted  the 
invitation. 

We  started  for  Fort  Defiance  in  October.  Three  men  who 
were  strangers  to  me,  accompanied  us,  and  Brothers  Ammon 
M.  Tenney,  Ashton  Nebeker,  Nathan  Terry  and  Elijah  Pot- 
ter; also  Frank,  a  Kibab  Indian. 

We  packed  lumber  on  mules  over  the  Kibab,  or  Buckskin 
Mountain,  to  the  crossing  of  the  Colorado,  now  known  as 
Lee's  Ferry.  With  this  we  constructed  a  small  boat,  in  which 
we  conveyed  our  luggage  across.  Our  animals  crossed  over  by 
swimming, 

We  traveled  at  nights  most  of  the  way,  to  preserve  our 
animals  from  the  Indians.  We  visited  all  the  Moquis  towns, 
seven  in  number,  and  had  much  interesting  talk  with  the 
people.  Professor  Powell  took  much  interest  in  their  festivals, 
dances,  religious  ceremonies  and  manner  of  living. 

Arriving  at  Fort  Defiance,  Major  Powell  rendered  me  much 
assistance  in  bringing  about  peace  with  the  Navajoes.  About 
six  thousand  of  them  were  gathered  there  to  receive  their 
annuities. 

All  the  chiefs  of  the  nation  were  requested  to  meet  in 
council.  All  the  principal  chiefs  but  one,  and  all  the  sub- 
chiefs  but  two  were  there.  Captain  Bennett,  Indian  agent, 


100  GREAT  PEACE  TALK, 

his  interpreter,  and  Brother  Ammon  M.  Tenhey  were  also 
there. 

Major  Powell  led  the  way  by  introducing  nie  to  the  council 
as  a  representative  of  the  people  who  lived  on  the  west  side 
of  the  Colorado  River,  called  "Mormons."  He  stated  that 
he  had  lived  and  traveled  with  these  people,  and,  by  acquain- 
tance, had  formed  a  very  favorable  opinion  of  them.  He  said 
that  they  were  an  industrious  people,  who  paid  their  quota  of 
taxes  in  common  with  other  citizens  of  the  United  States, 
from  which  the  Navajoes  were  paid  their  annuities. 

At  the  close  of  his  introductory  remarks,  I  arose  and  spoke 
about  an  hour.  I  stated  that  the  object  of  my  visit  was  to 
have  a  talk  with  them,  and  endeavor  to  bring  about  a  better 
understanding  between  them  and  my  people  the  "Mormons," 
and  establish  peace  and  friendship. 

I  explained  to  them  some  of  the  evils  of  the  war  which 
had  commenced  by  killing  two  men  and  driving  off  their 
stock ;  that  while  they  had  taken  from  us  many  horses  and 
mules,  they  had  lost  twenty  or  thirty  of  their  men.  That  our 
young  men  had  wanted  to  come  over  into  their  country  and 
kill  and  drive  them,  but  had  been  told  to  stay  at  home  until 
all  other  means  for  obtaining  peace  had  been  tried  and  had 
failed. 

I  told  them  I  had  been  acquainted,  more  or  less,  with  the 
Indians  on  their  side  of  the  great  river  for  many  years,  and  I 
found  that  the  Moquis  were  obliged  to  watch  their  stock,  or 
the  Navajoes  would  steal  it;  and  the  Navajoes  were  under  the 
same  necessity.  Neither  party  could  trust  their  sheep  out  of 
sight,  through  fear  that  they  would  never  see  them  again. 
They  dare  not  send  their  flocks  out  into  the  mountains  where 
grass  was  abundant,  and  the  result  was,  that  they  ate  poor 
meat,  and  many  times  not  enough  of  that. 

Continuing,  I  said :  "If  you  will  reflect  on  your  affairs,  you 
will  see  that  this  is  very  bad  policy,  and  that  it  would  be 
much  better  to  be  at  peace  with  your  neighbors  and  with  all 
men.  I  see  much  grass  and  many  watering  places  on  each 
side  of  the  river.  If  we  would  live  at  peace  with  each  other, 
we  could  take  advantage  of  all  the  land,  grass  and  water,  and 
become  rich  or  have  all  we  need.  Our  horses  and  sheep 


GOOD  EFFECT  OF  THE   "TALK."  101 


would  be  fat.  We  could  sleep  in  peace,  awake  in^  the  morn- 
ing and  find  our  property  safe.  You  cannot  but  see  that  this 
would  be  the  better  way. 

"I  hope  you  will  listen  to  this  talk.  What  shall  I  tell  my 
people,  the  "Mormons"  when  I  return  home?  That  we  may 
expect  to  live  in  peace,  live  as  friends,  and  trade  with  one 
another?  Or  shall  we  look  for  you  to  come  prowling  around 
our  weak  settlements,  like  wolves  at  night?  I  htfpe  we  may 
live  in  peace  in  time  to  come.  -  I  have  now  gray  hairs  on  my 
head,  and  from  my  boyhood  I  have  been  on  the  frontiers, 
doing  all  I  could  to  preserve  peace  between  white  men  and 
Indians. 

"I  despise  this  killing,  this  shedding  of  blood.  I  hope  you 
will  stop  this,  and  come  and  visit,  and  trade  with  our  people. 
We  would  like  to  hear  what  you  have  got  to  say  before  we  go 
home." 

As  I  took  my  seat,  I  noticed  the  tears  start  in  the  eyes  of  Bar- 
benceta,  the  Spanish  name  of  the  principal  chief  of  the 
Navajoes. 

He  slowly  approached,  and  put  his  arms  around  me,  say- 
ing: "My  friend  and  brother,  I  will  do  all  I  can  to  bring 
about  what  you  have  advised.  We  will  not  give  all  our 
answer  now.  Many  of  the  Navajoes  are  here.  We  will  talk 
to  them  to-night,  and  wilLsee  you  on  your  way  home." 

The  principal  chiefs  spent  much  of  the  night  talking  with 
their  people.  Captain  Bennett,  the  agent,  and  a  U.  S.  army 
officer,  said  that  I  could  not  have  talked  better  to  bring  about 
peace  with  the  Navajoes.  He  manifested  much  good  feeling, 
and  furnished  us  liberally  with  supplies  for  our  journey  home. 

This  council  was  held  on  the  2nd  of  November,  1871.  The 
blessings  of  the  Lord  were  over  us  in  our  efforts  for  peace. 

This  was  probably  the  first  time  that  the  chiefs  of  the 
Navajoe  nation  ever  heard  a  gospel  discourse  adapted  to  their 
circumstances  ;  as  well  as  the  first  time  that  they  had  heard, 
from  the  lips  of  a  white  man,  a  speech  that  carried  with  it 
the  spirit  and  power  of  a  heartfelt  friendship.  The  hearts  of 
many  of  them  were  open  to  reciprocate  it. 

We  spent  three  days  at  Fort  Defiance,  endeavoring  to  create 
a  good  influence,  and  in  getting  our  supplies  ready.  Brother 


102  TREATY  OF  PEACE  CONCLUDED. 

A.  M.  Tenjpey,  being  able  to  converse  in  Spanish,  accom- 
plished much  good. 

On  our  way  home  we  called  at  a  Moquis  town.  There  we 
met  the  principal  chief  of  the  Navajoes,  those  chiefs  who 
were  not  at  Fort  Defiance,  and  some  minor  chiefs  who  did  not 
consider  themselves  as  belonging  to  the  United  States  agency 
at  Fort  Defiance. 

We  met  iti  a  room  belonging  to  the  principal  man  of  the 
village.  The  Navajoes,  through  their  chief,  told  us  that  they 
had  not  come  to  talk  any  different  from  what  was  said  at 
Fort  Defiance,  but  to  confirm  what  was  said  there.  They 
never  had  heard  better  talk.  They  had  a  great  desire  to  have 
what  was  said,  carried  out. 

They  said,  "We  have  some  bad  men  among  us,  but,  if 
some  do  wrong,  the  wise  ones  must  not  act  foolishly,  like  chil- 
dren, but  let  it  be  settled  according  to  the  spirit  of  your  talk 
at  Fort  Defiance. 

"Here  is  Hastele  (one  of  the  principal  chiefs) ;  I  wish  you 
to  take  a  good  look  at  him,  so  you  will  not  be  mistaken  in  the 
man.  He  never  lies  or  steals.  He  is  a  truthful  man ;  we 
wish  all  difficult  matters  settled  before  him.  He  lives  on  the 
frontier,  nearest  to  the  river ;  you  can  find  him  by  inquiry. ' ' 

The  peace  treaty  talk  here  closed  by  the  Navajoes  saying, 
"We  hope  we  may  be  able  to  eat  at  one  table,  warm  by  one 
fire,  smoke  one  pipe,  and  sleep  under  one  blanket." 

One  of  them  gave  me  a  note  from  the  United  States  agent, 
stating  that  the  bearer  wished  me  to  try  and  recover  some 
sheep  that  were  stolen  from  him,  and  were  in  one  of  the 
Moquis  towns;  and  that  two  attempts  had  been  made  to 
recover  them,  which  had  failed. 

We  lay  down  to  sleep  about  midnight,  and  were  on  our  way 
at  early  dawn  to  the  town,  a  few  miles  distant,  where  the 
Navajoes  said  we  should  find  the  sheep. 

Arriving  at  the  residence  of  the  man  having  the  sheep,  I 
found  him  to  be  a  former  acquaintance  of  mine.  He 
appeared  in  a  surly  mood.  We  talked  to  him  for  some  time, 
but  could  get  no  answer. 

I  then  said,  "You  are  the  first  man  I  traded  with  twelve  or 
thirteen  years  ago.  You  told  me  then  that  before  your 


RECOVER  SOME  STOLEN  SHEEP.  103 

father  died,  he  took  you  in  his  arms,  and  told  you  that  you 
would  live  to  see  white  men  come  from  the  west — good  men, 
men  of  peace ;  and  that  it  would  be  but  a  short  time  after 
they  came  until  you  could  sleep  in  peace,  eat  in  peace,  and 
have  peace  in  all  things.  You  told  me  that  you  believed  we 
were  the  men  your  father  meant,  and  I  hope  you  will  not  pre- 
vent peace  coming  into  your  country  for  the  sake  of  a  few 
sheep." 

"Well,"  said  he,  "I  will  not;  I  will  give  up  the  sheep." 
They  were  counted  out,  and  the  Navajoe  offered  us  one  or 
two  to  eat  on  our  way  home.      We  told  him  we  could  get 
•along  without  taking  any  of  his  sheep ;  he  had  but  few,  and 
would  want  them. 


CHAPTEE   XVIII. 

MOQUIS  INDIANS  DESTROY  MANY  NAVAJOES — AN  ORIBA  AND 
.      HIS    WIFE    ACCOMPANY    US    HOME — PEACE    TALK   WITH 
THE  PIUTES — A  DREAM  AND   ITS    FULFILLMENT — TUBA'S 
PRAYER — CHOOG,     THE    INDIAN    PROPHET — HIS  PREDIC- 
TION— FATAL  FIRE  IN  KANAB. 

"TT  /TE  were  told  by  the  Moquis  that  when  the  Navajoes  were 
•  •  at  war  with  the  United  States,  they  were  taken  advantage 
of  in  their  scattered  condition  by  the  Moquis,  who  hunted  out 
the  worst  of  the  thieves  among  them,  and  killed  them  off. 
For  this  purpose  the  Moquis  were  furnished  with  guns  and 
ammunition. 

One  man  told  me  that  he  had  hunted  up  and  killed  eight 
Navajoes  single  handed. 

I  was  also  informed  that  the  Moquis  decoyed  thirty-five  of 
them  into  one  of  their  villages,  by  promising  them  protection, 
and  then  disarmed  them,  and  threw  them  off  a  high  rock 
between  two  of  their  towns.  I  went  to  the  place  indicated, 
and  found  a  number  of  skeletons  and  some  remains  of 


104  A  DREAM  AND  ITS  FULFILLMENT. 

blankets.  This  was  done  during  the  winter  previous  to  our 
visit. 

The  Navajoes  have  evidently  been  the  plunderers  of  the 
Moquis  for  generations,  and  the  latter  have  retaliated  when- 
ever they  have  had  an  opportunity.  Peace  between  these 
tribes  would  be  a  great  blessing  to  botV . 

This  trip  and  its  influences  appears  to  have  been  a  turning- 
point — the  commencement  of  a  great  practical  change  for  the 
better  in  the  lives  of  these  tribes.  The  Lord's  time  for  a 
change  had  evidently  come. 

Wishing  to  do  all  I  could  to  give  strength  to  a  peaceful 
policy,  I  invited  Tuba,  a  man  of  good  report  among  his 
people,  to  take  with  him  his  wife,  Pulaskanirnki,  to  go  home 
with  me ;  get  acquainted  with  the  spirit  and  policy  of  our 
people,  and  become  a  truthful  representative  of  them  among 
his  people. 

I  promised  to  pay  him  for  what  labor  he  might  perform, 
and  bring  him  home  the  next  autumn. 

After  counseling  with  their  friends,  he  and  his  wife  accepted 
my  invitation. 

When  we  arrived  on  the  cliffs  before  crossing  the  Colorado, 
the  Piutes  living  in  the  Navajoe  country,  came  to  me  and  said 
as  they  had  taken  a  part  with  the  Navajoes  in  raiding  on  our 
people,  they  desired  to  have  a  good  peace  talk.  They  were 
about  thirty  in  number. 

After  an  interesting  council,  we  commenced  to  descend  the 
difficult  cliff  to  the  crossing  of  the  river.  While  doing  so, 
Brother  Nathan  Terry  said  he  had  a  dream  the  night  before, 
and  that  it  had  been  on  his  mind  all  day,  and  he  believed  it 
meant  something.  In  the  dream  he  saw  the  company  riding 
along  the  trail,  when  he  heard  the  report  of  a  gun.  He 
looked  around,  and  saw  one  of  tne  company  fall  to  the 
ground,  and  he  thought  he  went  and  put  the  person  on  his 
horse,  and  they  continued  their  journey. 

After  descending  the  cliff,  I  was  some  distance  in  the  rear 
of  the  company,  when  suddenly,  what  appeared  like  a  flash 
of  lightning  came  over  me.  It  was  with  great  difficulty  that 
I  could  breathe.  Not  being  able  to  help  myself,  I  partly  fell 
to  the  ground. 


TUBA'S  PRAYER  AND  RELIGIOUS  CEREMONY.  105 

I  lay  there  some  time,  when  one  of  the  Kanab  Indians  who 
was  with  us  came  along,  saw  my  situation,  and  hurried  on  to 
the  camp. 

Brother  Terry  came  back  to  me  after  dark.  He  adminis- 
tered to  me  in  the  name  of  the  Lord,  when  the  death-like 
grip  that  seemed  to  have  fastened  on  my  lungs  let  go  its  hold, 
and  I  could  again  breathe  naturally. 

On  coming  to  the  bank  of  the  river  the  following  day, 
Tuba,  the  Oriba,  looked  rather  sorrowful,  and  told  me  that 
his  people  once  lived  on  the  other  side  of  this  river,  and  their 
fathers  had  told  them  they  never  would  go  west  of  the  river 
again  to  live.  Said  he,  "I  am  now  going  on  a  visit  to  see 
my  friends.  I  have  worshiped  the  Father  of  us  all  in  the  way 
you  believe  to  be  right ;  now  I  wish  you  would  do  as  the 
Hopees"  (their  name  for  themselves)  "think  is  right  before  we 
cross. ' ' 

I  assented.  He  then  took  his  medicine  bag  from  under  his 
shirt,  and  offered  me  a  little  of  its  contents.  I  offered  my 
left  hand  to  take  it ;  he  requested  me  to  take  it  in  my  right. 
He  then  knelt  with  his  face  to  the  east,  and  asked  the  Great 
Father  of  all  to  preserve  us  in  crossing  the  river.  He  said 
that  he  and  his  wife  had  left  many  friends  at  home,  and  if 
they  never  lived  to  return,  their  friends  would  weep  much.  He 
prayed  for  pity  upon  his  friends,  the  "Mormons,"  that  none 
of  them  might  drown  in  crossing ;  and  that  all  the  animals  we 
had  with  us  might  be  spared,  for  we  needed  them  all,  and  to 
preserve  unto  us  all  our  food  and  clothing,  that  we  need  not 
suffer  hunger  nor  cold  on  our  journey. 

He  then  arose  to  his  feet.  We  scattered  the  ingredients 
from  the  medicine  bag  into  the  air,  on  to  the  land  and  into 
the  water  of  the  river. 

To  me,  the  whole  ceremony  seemed  humble  and  reverential. 
I  felt  that  the  Father  has  regard  to  such  petitions.  The  scat- 
tering of  the  ingredients  from  the  medicine  bag  I  understood 
to  be  intended  as  a  propitiary  sacrifice. 

After  this  ceremony  we  drove  our  animals  into  the  river, 
and  they  all  swam  safely  to  the  opposite  shore.  In  a  short 
time  ourselves  and  effects  were  safely  over.  Tuba  then  thanked 
the  Great  Father  that  He  had  heard  and  answered  our  prayer. 

5 


106  THE  INDIAN  CHIEF'S  PROPHECY. 

Arriving  at  Kanab,  we  found  all  well.  Everybody 
appeared  to  feel  thankful  for  the  success  of  our  mission  and 
the  prospects  of  peace.  The  Kanab  Indians  also  congratu- 
lated us  on  our  success. 

Some  of  the  Piutes  from  the  east  side  of  the  river  accom- 
panied us  home.  They  spent  much  of  the  night  in  talking 
over  events  that  had  taken  place  during  the  previous  three 
years.  They  said  they  had  not  visited  each  other  much 
during  that  time. 

Choog,  the  Kibab  chief  of  the  [Piutes,  after  learning  all 
the  particulars  from  the  Indians  who  went  with  us,  came  to 
me  and  said,  "Now  the  Indians  east  of  the  river  have  all 
made  peace,  the  evil  spirits  will  have  no  place  to  stop  over 
there.  They  have  followed  you  here.  The  destroyer  will 
enter  into  the  wind,  fire  and  water,  and  do  you  all  the  mischief 
he  can.  Wherever  he  can  get  a  chance  to  work  he  will  go. ' ' 

At  the  close  of  his  remarks  I  smiled.  Noticing  it,  he  said 
with  considerable  warmth,  "You  are  a  wise,  good  man,  and 
know  more  than  I  do ;  but  I  know  that  what  I  have  told  you 
will  come  to  pass. ' ' 

The  third  night  after  this  conversation  with  the  Kibab 
chief,  the  night  of  the  14th  of  December,  a  house  in  Kanab, 
in  which  resided  the  family  of  Brother  Levi  Stewart,  took 
fire,  from  some  unknown  cause.  The  room  in  which  the  fire 
originated  had  but  one  entrance,  and  in  it  were  stored  some 
combustible  materials.  The  houses  were  of  logs,  built  in 
fort  form,  and  the  people  and  their  effects  were  much  crowded 
together. 

At  the  time  the  fire  broke  out,  people  were  generally 
asleep,  and  six  of  the  family  of  Brother  Stewart  were  asleep 
in  the  room  where  the  fire  originated. 

Before  they  could  be  rescued,  a  can  of  oil  took  fire,  and  the 
room  was  in  a  moment  enveloped  in  an  intense  flame,  which 
burst  out  from  the  only  entrance.  The  shrieks  of  those  in 
the  fire,  and  the  odor  of  their  roasting  bodies ;  the  lurid 
glare  of  the  fire  in  the  darkness  of  night ;  the  intense  anxiety 
and  sorrow  depicted  on  the  countenances  of  the  father  and 
husband,  brothers,  sisters  and  neighbors,  made  up  a  scene  that 
can  never  be  forgotten  by  those  who  witnessed  it. 


BELIEFS  OF  THE  INDIANS.  107 

There  were  several  other  fires  and  accidents  in  the  settle- 
ments of  Southern  Utah,  soon  after  the  fire  in  Kanab,  which 
indicated  that  the  Indian  chief  was  prompted  by  the  spirit  of 
prophecy. 

Some  people  call  the  Indians  superstitious.  I  admit  the 
fact,  but  do  not  think  that  they  are  more  so  than  many  who 
call  themselves  civilized.  There  are  few  people  who  have  not 
received  superstitious  traditions  from  their  fathers.  The 
more  intelligent  part  of  the  Indians  believe  in  one  Great 
Father  of  all ;  also  in  evil  influences,  and  in  revelation  and 
prophecy ;  and  in  many  of  their  religious  rites  and  ideas,  I 
think  they  are  quite  as  consistent  as  the  Christian  sects  of 
the  day. 


CHAPTER   XIX. 

VISIT  OF  TUBA  AND  HIS  WIFE  TO  THE  WASHINGTON  FACTORY 
*  AND  FLOURING  MILL— MANY  NAVAJOES  COME  TO  TRADE 
WITH  OUR  PEOPLE— TAKE  TUBA  AND  HIS  WIFE  HOME- 
MORE  ABOUT  THE  DEATH  OF  YOUNG  GEORGE  A.  SMITH 
— SAINTS  CALLED  TO  SETTLE  IN  ARIZONA — THEY  BECOME 
DISCOURAGED  AND  RETURN  TO  UTAH — NAVAJOES  MUR- 
DERED IN  GRASS  VALLEY — WAR  IMMINENT — SENT  TO 
SETTLE  THE  DIFFICULTY — MY  FRIENDS  ALARMED — TWO 
MINERS  ACCOMPANY  ME — INDIANS  CALL  A  COUNCIL. 

A  FEW  days  after  I  arrived  home  from  Fort  Defiance,  I 
went  on  a  visit  to  St.  G-eorge,  and  other  settlements.     I 
took  Tuba  and  his  wife  with  me,  that  they  might  have  an 
opportunity  of  seeing  some  of  our  farming  and  manufacturing 
industries. 

After  looking  through  the  factory  at  Washington,  where 
some  three  hundred  spindles  were  in  motion,  Tuba  said  it 
spoiled  him  for  being  an  Oriba.  JHe  could  never  think  of 
spinning  yarn  again  with  his  fingers,  to  make  blankets. 


108  NAVAJOES  COME  TO  TRADE  WITH  OUR  PEOPLE. 

His  wife,  after  looking  at  the  flouring  mill,  thought  it  was  a 
pity  that  the  Hopees  (meaning  the  Oriba  women),  were  obliged 
to  work  so  hard  to  get  a  little  meal  to  make  their  bread,  when  it 
could  be  made  so  easily. 

Tuba  and  his  wife  gleaned  cotton  in  the  fields  one  week,  on 
the  Santa  Clara,  where  the  cotton  had  been  gathered  by  our 
people,  and  President  Young  gave  him  a  suit  of  clothes. 

When  we  returned  to  Kanab,  we  found  eighty  Navajoes 
who  had  come  in  there  to  trade.  Most  of  them  were  on  foot, 
and  had  brought  blankets  to  trade.  Some  of  their  women 
accompanied  them,  which  is  their  custom  when  going  on  a 
peaceable  expedition. 

Comiarrah,  one  of  their  leading  men,  introduced  his  wife 
to  me.  She  took  hold  of  my  hand,  and  said,  "We  have 
come  a  long  way  to  trade  with  your  'people.  We  are  poor, 
and  have  brought  all  we  could  on  our  backs.  We  have  not 
much,  and  we  want  to  do  the  best  we  can  with  it.  We  came 
home  to  our  country  three  years  ago,  and  found  it  naked  and 
destitute  of  anj7thing  to  live  on.  We  once  had  many  sheep 
and  horses,  but  lost  them  all  in  the  war.  We  were  taken 
prisoners  and  carried  to  a  poor,  desert  country,  where  we 
suffered  much  with  hunger  and  cold.  Now  we  have  the 
privilege  of  living  in  our  own  country.  We  want  to  get  a 
start  of  horses  and  sheep,  and  would  like  you  to  tell  your 
people  to  give  us  as  good  trade  as  they  can. ' ' 

They  traded  for  fifty  horses  in  Kanab,  then  went  to  St. 
George  and  other  settlements,  and  traded  all  the  blankets 
they  had  for  horses,  and  went  back  to  their  own  country  quite 
satisfied. 

In  September,  1872,  I  went  to  take  Tuba  home,  as  I  had 
promised  I  would  do.  Brothers  I.  C.  Haight,  George  Adair 
and  Joseph  Mangum  accompanied  us.  We  went  by  the  old 
Ute  crossing,  and  left  some  supplies  for  Professor  Powell's 
party,  at  a  point  which  had  before  been  designated. 

On  the  east  side  of  the  river,  we  crossed  some  dangerous 
places,  deep  canyons  and  steep  rocks.  Some  of  our  animals 
fell  and  bruised  their  legs ;  one  was  so  badly  injured  that  we 
were  compelled  to  leave  it.  Another  fell  from  a  cliff  into  a 
canyon,  and  was  killed  instantly. 


VISIT  AMONG  THE  NAVAJOES.  109 

We  made  a  line  long  enough  to  reach  the  animal,  by  tying 
together  lariats  and  ropes.  A  place  was  found  where  a  man 
could  descend  to  the  pack,  and  the  things  were  hauled  up  in 
parcels. 

After  five  days'  traveling,  visiting  some  of  the  Navajoe 
ranches,  and  talking  with  the  people,  we  arrived  at  Tuba's 
house  in  the  Oriba  village. 

After  feasting  a  day  or  two  on  peaches  and  green  corn,  we 
started  for  the  Navajoe  agency.  We  remained  there  over  the 
Sabbath,  and  attended  a  meeting  conducted  by  a  Methodist 
minister,  employed  by  the  government  to  preach  to  the 
Navajoes. 

We  were  granted  the  privilege  of  speaking  in  the  afternoon. 
I  spoke  on  the  coming  forth  of  the  Book  of  Mormon,  and 
about  the  ancient  inhabitants  of  the  American  continent. 

On  our  way  home  we  visited  some  of  the  principal  Navajoe 
ranches.  Some  Navajoes  came  to  us  to  trade  for  horses.  We 
camped  one  night  with  a  party  at  the  rock  where  young  Geo. 
A.  Smith  was  killed. 

One  of  them  said  he  was  there  when  young  Smith  was 
killed,  and  that  some  of  the  Navajoes  tried  to  get  up  a  dance 
over  his  scalp,  but  the  majority  of  the  party  were  opposed  to 
it,  and  the  dance  did  not  take  place.  Most  of  them  contended 
that  the  "Mormons"  were  a  good  people.  The  party  that 
thought  it  right  to  kill  the  "Mormon,"  said,  if  the  man  who 
killed  him  would  go  and  overtake  his  friends,  and  they  would 
give  him  a  present,  they  would  acknowledge  the  "Mormons" 
to  be  a  good  people.  He  said  the  Navajoe  went  on  after  us, 
and  returned  with  a  gun  that  we  gave  him. 

The  fact  that  an  Indian  overtook  us,  and  that  we  gave  him  a 
gun,  and  recognized  the  revolver  of  George  A.  Smith  on  his 
person,  has  been  mentioned  in  the  account  of  young  Brother 
Smith's  death. 

We  were  told  that  the  murderer  soon  died  a  miserable 
death,  and  the  Navajoes  believed  it  was  because  he  had  killed 
a  "Mormon." 

The  Navajoes  continued  to  come  to  our  settlements  to  trade, 
and  went  about  in  small  parties,  or  singly,  as  suited  them, 
They  placed  all  confidence  in  us  as  their  friends, 


110  MISSIONARIES  SENT  TO  SETTLE  ARIZONA. 

In  1871-72,  I  explored  many  places  between  Lee's  Ferry  and 
Uinta  Valley ;  assisted  in  locating  a  settlement  on  the  Pah- 
reah,  in  starting  a  ranch  in  House  Rock  Vallej7,  and  in 
building  a  small  boat  at  Lee's  Ferry. 

In  the  winter  of  1873-74,  I  was  sent  to  look  out  a  route  for 
a  wagon-road  from  Lee's  Ferry  to  the  San  Francisco  forest,  or 
the  head  waters  of  the  Little  Colorado.  I  procured  the  assis- 
tance of  a  Piute  who  lived  on  the  east  side  of  the  Colorado, 
and  was  somewhat  acquainted  with  the  country.  We  readily 
found  the  desired  route. 

In  the  spring  of  1874,  a  company  of  about  one  hundred 
wagons  crossed  the  Colorado,  well  fitted  out,  with  instructions 
to  form  a  settlement  on  the  Little  Colorado,  or  on  some  of  the 
tributaries  of  the  Gila.  I  was  requested  to  pilot  the  first  ten 
wagons  as  far  as  Moancoppy,  and  remain  there  for  further 
instructions. 

For  a  considerable  distance  beyond  the  Moancoppy,  the 
country  is  barren  and  uninviting.  After  they  left  that  place, 
the  first  company  became  discouraged  and  demoralized,  and 
returned. 

In  the  meantime,  I  occupied  ni37self  in  putting  in  a  crop. 
With  some  help,  I  planted  twelve  acres  with  corn,  beans, 
potatoes  and  other  vegetables. 

The  companies  that  followed  the  one  that  had  returned 
from  the  Little  Colorado,  partook  of  the  same  demoralizing 
spirit.  They  could  not  be  prevailed  upon  to  believe  that  there 
was  a  good  country  with  land,  timber  and  water,  a  little 
beyond  where  the  first  company  had  turned  back.  They  all 
returned  into  Utah,  and  the  great  effort  to  settle  the  country 
south  of  the  Colorado  was,  for  the  time  being,  a  failure. 

The  failure  was  evidently  for  want  of  faith  in  the  mission 
they  had  been  called  upon  to  fill  by  the  Lord,  through  His 
servants. 

When  this  company  was  sent  into  Arizona,  it  was  the 
opportune  time  for  the  Saints  to  occupy  the  country.  Soon 
after,  the  best  locations  in  the  country  were  taken  up  by 
others,  and  our  people  have  since  been  compelled  to  pay  out 
many  thousands  of  dollars  to  obtain  suitable  places  for  their 
homes. 


THREE  NAVAJOES  KILLED  BY  THE  WHITES.  Ill 

The  Navajoes  carried  on  a  peaceful  trade  with  our  people, 
until  the  winter  of  1874-75,  when  a  circumstance  occurred 
which  greatly  endangered  our  peaceful  relations  with  that 
people. 

A  party  of  four  young  Navajoes  went  to  the  east  fork  of 
the  Sevier  River,  to  trade  with  some  Utes  in  the  neighbor- 
hood. In  Grass  Valley,  [they  encountered  a  severe  snow- 
storm, which  lasted  for  three  days.  They  found  shelter  in  a 
vacant  house  belonging  to  one  McCarty.  He  did  not  belong 
to  the  Church,  and  had  that  animosity  towards  Indians,  too 
common  with  white  men,  which  leads  them  to  slaughter  the 
savages,  as  they  are  called,  on  the  most  trifling  pretences. 

The  Navajoes,  becoming  hungry  during  the  delay,  killed  a 
small  animal  belonging  to  Mr.  McCarty.  In  some  way  he 
learned  of  the  presence  of  the  party  on  his  ranch,  gathered 
up  some  men  of  like  spirit  with  himself,  came  suddenly  upon 
the  Navajoes,  and,  without  giving  them  an  opportunity  of 
explaining  their  circumstances,  killed  three  of  them  and 
wounded  the  fourth. 

The  wounded  man,  after  enduring  excessive  hardships, 
made  his  way  across  the  river,  and  arrived  among  his  own 
people. 

Telling  the  story  of  his  wrongs,  it  aroused  all  the  bitter 
spirit  of  retaliation,  so  characteristic  of  the  Indians  from 
tradition  and  custom.  The  aflair  taking  place  in  the  c  'Mor- 
mon" country,  where  the  Navajoes  naturally  supposed  they 
were  among  friends,  and  not  distinguishing  McCarty  as  an 
outsider,  the  murder  was  laid  to  the  "Mormons." 

The  outrage  created  considerable  excitement  among  both 
whites  and  Indians.  When  President  Young  heard  of  it,  he 
requested  me  to  visit  the  Navajoes,  and  satisfy  them  that  our 
people  were  not  concerned  in  it. 

Feeling  that  the  afiair,  without  great  care,  might  bring  on  a 
war,  I  started  at  once  for  their  country  to  fill  my  mission. 

I  left  Kanab  alone.  My  son  Joseph  overtook  me  about 
fifteen  miles  out,  with  a  note  from  Bishop  Levi  Stewart, 
advising  my  return,  as  he  had  learned  from  the  Piutes  that 
the  Navajoes  were  much  exasperated  and  threatened  to 
retaliate  the  first  opportunity. 


112  IMPORTANT  MISSION  TO  THE  NAVAJOES. 

I  had  been  appointed  to  a  mission  by  the  highest  authority 
of  God  on  the  earth.  My  life  was  of  but  small  moment  com- 
pared with  the  lives  of  the  Saints  and  the  interests  of  the 
kingdom  of  God.  I  determined  to  trust  in  the  Lord  and  go 
on.  I  directed  my  son  to  return  to  Kanab,  and  tell  Bishop 
Stewart  that  I  could  not  make  up  my  mind  to  return. 

Arriving  at  the  -settlement  of  Pahreah,  I  found  Lehi 
Smithson  and  another  man  preparing  to  start  for  Mowabby. 
We  remained  over  night  to  procure  animals  for  the  journey. 
That  night,  my  son  Joseph  came  to  me  again  with  a  note 
from  Bishop  Stewart,  advising  my  return,  and  stating  that  if 
I  went  on  I  would  surely  be  killed  by  the  Navajoes. 

When  we  arrived  at  the  Mawabby,  we  found  that  the  store 
house  of  two  rooms  which  had  been  built  there,  had  been 
fitted  up  in  the  best  possible  manner  for  defense.  This  had 
been  done  by  three  or  four  miners  who  had  remained  there, 
on  account  of  the  excitement,  for  which  there  appeared  to  be 
considerable  reason. 

I  felt  that  I  had  no  time  to  lose.  It  was  important  to  get 
an  interview  with  the  Navajoes  before  the  outbreak. 

My  horse  was  jaded,  and  wishing  to  go  to  Moancoppy,  ten 
or  twelve  miles  farther,  that  night,  two  brothers  by  the  name 
of  Smith  brought  in  three  of  their  riding  horses,  offered  me 
one,  and  they  mounted  the  others  to  accompany  me. 

At  Moancoppy  I  hoped  to  find  some  Oribas  who  could  give 
me  correct  information  about  the  temper  of  the  Navajoes. 
Arriving  there,  we  found  only  a  Piute  family  and  one  Oriba 
woman.  From  them  I  learned  that  the  young  relatives  of 
the  Navajoes  killed  in  Grass  Valley  were  much  exasperated, 
but  the  older  men  expressed  a  desire  to  see  me  before  anything 
was  done  or  anyone  hurt. 

This  news  was  encouraging  to  me.  It  being  now  evening, 
we  lay  down  and  slept  until  morning. 

Tuba  had  been  living  at  Moancoppy,  and  had  left  on 
account  of  the  excitement.  Some  of  his  effects  were  lying 
around  in  a  way  that  indicated  that  he  left  in  a  hurry. 

I  was  informed  that  Mush-ah,  a  Navajoe  with  whom  I  was 
somewhat  acquainted,  and  in  whom  I  had  some  confidence, 
was  camped  at  a  watering  place  twelve  miles  east  of  Moan* 


INDIANS  PREPARE  TO  HOLD  A  COUNCIL.  113 

coppy.  I  hoped  to  be  able  to  see  and  have  a  talk  with  him, 
and  get  up  a  conciliatory  feeling  without  exposing  myself  too 
much  to  the  ire  of  the  Indians. 

Arriving  at  the  water  where  we  expected  to  find  Mush- ah, 
we  were  disappointed.  The  place  was  vacated.  We  met  a 
Navajoe  messenger,  riding  fast  on  his  way  to  Mowabby,  to 
learn  of  affairs  at  that  place.  He  appeared  much  pleased  to 
see  me. 

After  a  little  talk, 'he  pointed  in  the  distance  to  a  high 
mesa,  and  said  the  Navajoes  were  camped  at  that  point,  and 
wished  to  see  me. 

We  arrived  at  the  lodges  after  sun  down ;  in  the  neighbor- 
hood were  gathered  a  large  nunber  of  horses,  sheep  and 
goats. 

Two  or  three  gray-headed  men  came  out  to  meet  us  good- 
naturedly,  but  did  not  appear  as  friendly  as  they  had  for- 
merly. I  told  them  my  business.  Soon  afterwards  some 
young  men  put  in  an  appearance,  whose  looks  bespoke  no 
good. 

There  being  a  good  moon,  a  messenger  was  soon  on  his  way 
to  inform  those  at  a  distance  of  my  arrival. 

I  enquired  for  Hastele,  who  had  been  shown  to  me  by  the 
principal  chief  in  our  final  peace  talk,  three  years  before,  and 
for  whom  I  was  directed  to  inquire  in  case  of  difficulty. 

I  got  no  answer,  which  indicated  to  me  that  they  did  not 
wish  for  his  assistance.  1  communicated  to  the  old  men  the 
circumstances  connected  with  the  killing  of  the  Navajoes  in 
Grass  Valley,  as  I  understood  them.  They  replied  that  they 
were  not  ready  for  a  talk  or  council,  and  said,  "When  the 
relatives  are  all  in  we  will  talk. ' ' 

My  spirit  was  weighed  down  with  gloomy  forebodings,  and 
I  would  gladly  have  left  the  place  could  I  have  felt  justified 
in  doing  so.  Unless  the  Lord  was  with  us,  what  were  we  to 
do  with  all  these  against  us? 


114  THE  COUNCIL  BEGINS. 


CHAPTER   XX. 

INDIANS  ASSEMBLE — THE  COUNCIL  LODGE — ACCUSED  OF 
LYING  TO  THE  INDIANS — INFORMED  THAT  I  MUST  DIE — 
PRIVILEGE  GRANTED  THE  SMITH  BROTHERS  OF  ESCAP- 
ING— THEY  REFUSE  TO  DESERT  ME  TO  SAVE  THEIR 
LIVES — VIOLENT  SPEECHES — YOUNG  INDIANS  EAGER  FOR 
REVENGE — INTERPRETERS  AFRAID  TO  SPEAK — INDIANS 
PROPOSE  A  COMPROMISE — 350  HEAD  OF  CATTLE  AND 
HORSES  DEMANDED— I  REFUSE  TO  PAY  FOR  A  CRIME 

THE  "MORMONS"  NEVER  COMMITTED — THEY  THREATEN 
TO  BURN  ME — MY  COOLNESS  CREATES  A  FAVORABLE 
IMPRESSION— AN  AGREEMENT— WE  REGAIN  OUR  LIBEETY. 

rPHE  night  passed,  and  a  part  of  the  forenoon  of  the  follow- 
JL  ing  day,  when  the  Navajoes  who  had  been  sent  for  began 
to  gather  in. 

About  noon,  they  informed  me  they  were  ready  for  talk.  A 
lodge  had  been  emptied  of  its  contents  for  a  council  room.  It 
was  about  twenty  feet  long  by  twelve  feet  wide.  It  was  con- 
structed of  logs,  with  one  end  set  in  the  ground,  and  the  top 
ends  leaning  to  the  centre  of  the  lodge,  and  fitted  together. 
The  logs  were  covered  with  about  six  inches  of  dirt. 

A  fire  occupied  the  centre  of  the  lodge,  the  smoke  escaping 
through  a  hole  in  the  roof.  There  was  but  one  entrance,  and 
that  was  in  the  end. 

Into  this  lodge  were  crowded  some  twenty- four  Navajoes, 
four  of  whom  were  councilors  of  the  nation.  A  few  Indians 
were  gathered  about  the  entrance. 

The  two  Smith's  and  I  were  at  the  farther  end  from  the 
entrance,  with  apparently  not  one  chance  in  a  hundred  of 
reaching  the  outside,  should  it  be  neceessary  to  make  an 
effort  to  save  our  lives. 

The  council  opened  by  the  Navajoe  spokesman  asserting 
that  what  I  had  said  about  the  murder  of  their  relatives  was 


INFORMED  THAT  I  MUST  BE  KILLED.  115 

false.  He  stated  that  I  had  advised  their  people  to  cross  the 
great  river  and  trade  with  my  people,  and  in  doing  so  they 
had  lost  three  good  young  men,  who  lay  on  our  land  for  the 
wolves  to  eat.  The  fourth,  he  said,  came  home  with  a  bullet 
hole  through  him,  and  without  a  blanket,  and  he  had  been 
thirteen  days  in  that  situation,  cold  and  hungry. 

He  also  stated  that  I  need  not  think  of  going  home,  but 
my  American  friends  might  if  they  would  start  immediately. 

I  informed  the  two  Smiths  of  the  intention  of  the  Navajoes 
concerning  the  disposal  of  myself.  I  told  them  they  had  been 
obliging  to  me,  and  I  would  not  deceive  them ;  the  way  was 
open  for  them  to  go  if  they  desired  to  do  so. ' ' 

They  replied  that  they  would  not  go  until  I  went. 

Our  three  revolvers  were  hanging  over  my  head.  It  was 
desirable  to  have  them  as  well  in  hand  as  possible.  I  took 
hold  of  them,  at  the  same  time  saying  to  our  Piute  interpre- 
ter, "These  are  in  my  way;  what  shall  I  do  with  them?" 

As  I  spoke  I  passed  them  behind  me  to  the  Smiths,  not 
wishing  to  give  any  cause  for  suspicion  that  I  had  any  fears, 
or  expected  to  use  the  weapons.  I  told  the  Smiths  not  to 
make  any  move  until  we  were  obliged  to. 

The  Navajoes  continued  to  talk  for  some  time,  when  I  was 
given  to  understand  that  my  turn  had  come. 

I  told  them  of  my  long  acquaintance  with  their  people,  and 
of  my  labors  to  maintain  peace.  I  hoped  they  would  not 
think  of  killing  me  for  a  wrong  with  which  neither  myself 
nor  my  people  had  anything  to  do ;  and  that  strangers  had 
done  the  deed. 

I  discovered  that  what  I  had  said  the  day  before  had  some 
influence  with  the  gray  haired  men.  None  but  gray  haired 
men  belonged  to  the  council,  but  others  were  allowed  to 
speak. 

The  young  men  evidently  feared  that  the  council  would 
oppose  their  desire  for  revenge.  They  evinced  great  intensity 
of  feeling.  The  wounded  man  was  brought  in,  his  wounds 
exposed  to  the  council,  and  a  stirring  appeal  was  made  for 
retaliation  by  a  young  warrior.  It  stirred  up  the  Indian  blood 
from  its  very  depths.  He  closed  by  asserting  that  they  could 
do  no  less  than  put  me  to  death. 


116  THREATENED  TO  BE  ROASTED. 

For  a  few  minutes  I  felt  that  if  I  was  ever  permitted  to  see 
friends  and  home  again,  I  should  appreciate  the  privilege.  I 
thought  I  felt  one  of  the  Smiths  at  my  back  grip  his  revolver. 
I  said  to  him  quietly,  '  'Hold  still !  Do  not  make  the  first 
move,  and  there  will  be  no  move  made.  They  never  will  get 
ready  to  do  anything." 

This  assurance  came  by  the  whisperings  of  the  Spirit  within 
me. 

When  the  excitement  had  died  away  a  little,  I  spoke  to  the 
Piute  interpreter.  He  either  could  not  or  would  not  answer 
me,  neither  would  he  answer  the  Navajoes,  but  sat  trembling, 
apparently  with  fear. 

The  Navajoes  brought  in  another  Piute,  and  recommended 
him  as  a  man  of  much  courage,  and  said  he  would  not  falter ; 
but  he  was  soon  in  the  same  dilemma  as  the  other. 

After  some  further  conversation  they  appeared  a  little 
modified,  and,  in  lieu  of  blood  revenge,  they  proposed  to  take 
cattle  and  horses  for  the  injury  done  them.  They  required 
me  to  give  them  a  writing,  obligating  me  to  pay  one  hundred 
head  of  cattle  for  each  of  the  three  Navajoes  killed,  and  fifty 
for  the  wounded  one. 

This  was  a  close  place  for  me.  I  could  go  home  by  simply 
putting  my  name  to  the  obligation.  I  reflected:  Shall  I 
acknowledge  by  my  act,  that  my  people  are  guilty  of  a  crime 
of  which  I  know  they  are  innocent ;  and  neutralize  all  the 
good  results  of  our  labors  among  this  people  for  fifteen  years? 
Shall  I  obligate  the  Church  to  pay  three  hundred  and  fifty 
head  of  cattle  for  a  crime  committed  by  others?  It  is 
perhaps  more  than  I  should  be  able  to  earn  the  rest  of  my 
life. 

The  sacrifice  looked  to  me  more  than  my  life  was  worth.  I 
replied  that  I  would  not  sign  the  obligation. 

One  of  them  remarked  that  he  thought  I  would  by  the 
time  I  had  been  stretched  over  that  bed  of  coals  awhile, 
pointing  to  the  fire  in  the  middle  of  the  lodge. 

I  answered  that  I  had  never  lied  to  them,  and  that  I  would 
not  pay  for  the  wrong  that  other  people  had  done.  '  'Let  the 
Americans  pay  for  their  own  mischief,  I  will  not  sign  a  writing 
to  pay  you  one  hoof. ' ' 


ASSURE  THEM  I  AM  NOT  AFRAID.  117 

Here  the  new  Piute  interpreter  would  not  say  anything 
more. 

A  Piute  chief  standing  in  the  door  of  the  lodge, 
spoke  to  him  in  an  angry  tone,  and  accused  him  of  having  a 
very  small  heart  and  little  courage. 

The  chief  then  asked  if  I  was  not  scared. 

I  asked,  "What  is  there  to  scare  me?" 

He  replied,  "The  Navajoes." 

I  told  him  I  was  not  afraid  of  my  friends. 

"Friends!"  said  he,  "You  have  not  a  friend  in  the  Navajoe 
nation.  Navajoe  blood  has  been  spilled  on  your  land.  You 
have  caused  a  whole  nation  to  mourn.  Your  friend  Ketch- 
e-ne,  that  used  to  give  you  meat  when  you  were  hungry,  and 
blankets  when  you  were  cold,  has  gone  to  mourn  for  his  mur- 
dered sons.  You  have  caused  the  bread  he  eats  to  be  like 
coals  of  fire  in  his  mouth,  and  the  water  he  drinks  like  hot 
ashes.  Are  you  not  afraid?" 

"No;"  I  replied,  "my  heart  never  knew  fear." 

The  Navajoes  wished  to  know  what  the  Piute  chief  and 
myself  were  talking  about.  The  Piute  repeated  the  conver- 
sation in  their  language.  They  then  conversed  among  them- 
selves; at  times  they  manifested  considerable  warmth.  1  was 
asked  if  I  knew  Hastele. 

Replying  in  the  affirmative,  they  asked,  "What  do  you 
know  about  him?" 

I  answered,  "I  know  that  Barben-ce-ta  and  others  of  your 
leading  men  said,  at  the  great  peace  talk,  that  he  was  an 
honest  man,  and  that  all  important  difficulties  between  you 
and  our  people  should  be  settled  before  him.  I  knew  this 
affair  should  be  settled  before  him,  and  have  known  it  all  the 
time  we  have  been  talking.  I  came  here  on  a  peace  mission. 
If  you  will  send  Hastele  into  our  country  to  learn  the  truth 
concerning  what  I  have  told  you,  let  as  many  more  come  along 
as  you  like.  I  wish  you  would  send  the  best  interpreter  you 
have  along  with  him. ' ' 

'  ;It  is  no  use  to  ask  me  about  pay.  In  the  meantime  your 
people  can  trade  among  the  "Mormons"  in  safety.  They  will 
be  glad  to  see  you  if  you  will  come  in  the  daytime,  as  our 
people  come  into  your  country — not  to  prowl  around  your 


118  INDIANS'  FEELINGS  SOFTENED. 

lodges  to  steal  and  kill.  I  came  to  do  as  I  agreed  to  at  the 
good  talk  at  Fort^ Defiance." 

I  felt  that  the  last  I  said  had  the  desired  effect.  Their  feel- 
ings began  to  soften. 

After  some  further  conversation  among  themselves,  the 
interpreter  said,  "They  are  talking  good  about  you  now." 

I  replied,  "I  am  glad  ;  it  is  time  they  talked  good.  What 
have  they  said  about  me?" 

"They  say  you  have  a  good  heart.  They  think  they  will 
wait  until  they  see  their  greater  chiefs,  and  believed  that  the 
matter  will  be  settled  before  Hastele. ' ' 

It  was  then  agreed  that  I  should  come  to  Mowabby,  in 
twenty-five  days,  and  they  would  see  if  it  was  not  advisable 
to  send  some  one  over,  and  satisfy  themselves  of  the  truth  of 
my  statement.  Twenty-five  notches  were  cut  in  a  stick,  and 
when  they  were  all  gone  by  cutting  off  one  notch  each  morn- 
ing, I  was  to  be  at  Mowabby. 

The  history  of  my  intercourse  with  the  Indians  on  the  east 
side  of  the  Colorado,  for  fifteen  years,  had  all  been  talked 
over.  In  fact,  I  had  been  on  trial  before  them  for  all  my  say- 
ings and  doings  that  had  come  within  their  knowledge.  I  was 
able  to  answer  all  their  questions,  and  give  good  reasons  for 
all  my  acts. 

My  mind  had  been  taxed  to  the  utmost  all  this  time.  I  had 
been  in  the  farther  end  of  a  crowded  lodge,  with  no  reason- 
able probability  of  getting  out  of  it  if  I  wished  to,  and 
without  the  privilege  of  inhaling  a  breath  of  fresh  air. 

Some  roasted  mutton  was  brought  in  and  presented  to  me 
to  take  the  first  rib. 

The  sight  of  the  roasted  meat,  the  sudden  change  of 
affairs,  together  with  the  recollection  of  the  threats  of  a  very 
different  roast  to  the  one  I  had  on  hand,  turned  my  stomach. 
I  said  to  those  around  me,  "I  am  sick." 

I  went  to  the  door  of  the  lodge.  It  was  refreshing  to 
breathe  in  the  open  air,  and  look  out  into  the  glorious  moon- 
light. I  thought  it  was  midnight;  if  so,  the  council  had 
lasted  about  twelve  hours. 

A  woman's  heart  seems  kindlier  than  man's  among  all 
people.  A  Navajoe  woman,  seeming  to  comprehend  my  situ- 


SET  AT  LIBERTY.  119 

ation,  came  to  me  and  asked  me  if  she  could  not  get  me 
something  I  would  like  to  eat. 

She  mentioned  several  varieties  of  food  she  had  on  hand, 
none  of  which  1  desired.  She  said  she  had  been  at  my  house 
in  Kanab,  and  she  saw  I  liked  milk,  and  she  would  get  me 
some.  With  a  dish  in  her  hand  she  went  about  among  the 
goats  stripping  them  by  moonlight. 

She  brought  me  about  a  pint  of  milk,  which  I  drank, 
went  into  the  lodge,  and  lay  down  and  slept  until  some  of  the 
party  said  it  was  light  enough  to  see  to  get  our  horses. 

I  asked  the  Navajoes  to  bring  up  our  horses.  I  felt  it  was 
safer  for  me  to  remain  in  the  lodge,  than  to  be  out  hunting 
horses,  and  liable  to  meet  some  of  the  angry  spirits  who  had 
been  about  the  council. 

The  horses  were  brought,  and  the  Smiths  and  I  were  soon 
in  our  saddles,  and  leaving  behind  us  the  locality  of  the  trying 
scenes  of  the  past  night. 

Again  was  the  promise  verified,  which  was  given  me  by  the 
Spirit  many  years  before,  that  if  I  would  not  thirsfc  for  the 
blood  of  the  Lamanites,  I  should  never  die  by  their  hands. 


120          SMITH'S  LETTER  TO  THE  "PIOCHE  RECORD.'' 


CHAPTER   XXI. 

SMITH'S  VERSION  OF  THE  TRYING  ORDEAL— A  GRAPHIC 
DESCRIPTION  FROM  A  GENTILE  STANDPOINT — SOME  OF 
HIS  STATEMENTS  EXPLAINED. 

I  HERE  give  place  to  a  letter  from  Mr.  Smith  to  the  Pioche 
Record,  which  was  also  re-published  in  the  Deseret  News  : 

"MOWABBY,    MoHAYE    Co.,    ARIZONA, 

February  5,  1874. 
&  *  #  #  * 

"On  the  15th  of  January,  we  were  in  the  very  act  of  packing 
the  horses  preparatory  to  a  start,  when  an  Indian  arrived,  who 
proved  to  be  Tuba,  the  chief  of  the  Moquis  Indians,  a  friendly 
tribe  who  live  in  this  part  of  the  country. 

"I  should  have  mentioned  that  this  [the  ferry]  is  the  residence 
of  John  D.  Lee,  against  whom  I  was  deeply  prejudiced  on 
account  of  his  presumed  connection  with  the  terrible  Mountain 
Meadow  massacre,  an  imputation,  however,  he  utterly  denies. 
I  found  him,  on  acquaintance,  to  be  a  very  agreeable  gentleman. 
Mr.  Lee  speaks  the  Indian  language  well,  and  through  him  we 
learned  the  cause  of  the  chief's  visit. 

"A  Navajoe  chief  who  had  received  favors  from  Mr.  Lee,  and 
was  well  disposed  towards  him,  had  arrived  at  Tuba's  lodge  that 
morning  (having  ridden  all  night)  to  get  him  to  go  and  tell  Mr. 
Lee  that  three  Navajoe  Indians  had  been  killed  and  one 
wounded  by  Mormons,  a  few  days  before,  in  an  affray  in  the 
neighborhood  of  Grass  Valley,  on  the  north  fork  of  the  Sevier 
River;  that  the  wounded  Indian  had  arrived  at  his  camp  the 
night  before,  and  was  now  actively  engaged  in  striving  to  rouse 
the  Navajoes  to  war;  that  the  young  men  were  clamoring  for 
revenge ;  and  to  warn  him  that  he  would  probably  be  attacked 
within  four  days,  and  to  prepare  for  defense. 

"Here  was  a  dilemma.  Ko  possibility  of  obtaining  assistance 
nearer  than  one  hundred  and  fifty  miles;  Mrs.  Lee  and  five 
children,  and  a  helpless  old  man,  named  Winburn,  disabled  by 
a  lame  foot,  who  had  not  risen  from  his  bed  for  four  months. 

"After  a  brief  consultation  we  sent  a  letter  to  Fort  Defiance, 
announcing  the  condition  of  aifairs,  Tuba  agreeing  to  forward  it 


A  GENTILE'S  VERSION.  121 

forthwith  by  one  of  his  Indians,  and  JVTr.  Lee  and  his  eldest  boy 
started  to  Kanab  to  bring  assistance.  As  soon  as  he  was  gone 
we  placed  the  house  in  the  best  state  of  defense  we  could,  and 
awaited  the  issue. 

"On  the  third  day  a  Piute  Indian,  sent  by  the  Navajoes, 
arrived.  After  a  long  talk,  Mrs.  Lee  acting  as  interpreter,  we 
gathered  that  the  young  men  of  the  tribe  were  at  first  deter- 
mined on  war,  but  that  the  chiefs  were  opposed  to  it,  for  the 
present,  at  least ;  and  that  they  desired  to  await  the  arrival  of 
Jacob  Hamblin,  who  has  acted  as  representative  of  Brigham 
Young,  in  all  negotiations  of  importance  with  the  Indians  for 
the  past  twenty  years,  and  learn  what  settlement  of  the  affair  he 
was  willing  to  make. 

"This  was  favorable,  as  two  of  the  slain  Indians  were  sons  of 
one  of  the  chiefs.  He  wound  up  his  remarks  by  inquiring  if,  in 
case  the  Navajoes  did  come  here,  we  would  purchase  peace  by 
giving  up  the  old  man,  Winburn,  to  torture,  in  which  case  they 
would  abstain  from  further  hostilities. 

"With  difficulty  repressing  our  strong  desire  to  shoot  him  on 
the  spot,  we  declined  the  offer,  and  charging  him  with  a  message 
to  the  chiefs  of  the  nation,  that  as  soon  as  Hamblin  arrived  we 
would  apprise  them  of  his  advent,  we  let  him  depart. 

"Matters  remained  in  statuo  quo  until  the  29th  inst.,  when 
Messrs.  Lee,  Hamblin  and  Smithson,  a  son-in-law  of  the  for- 
mer, and  his  wife  arrived,  the  advance  guard  of  a  party  from 
Kanab,  now  on  the  road. 

"We  communicated  to  Mr.  Hamblin  the  message  from  the 
Kavajoe  chiefs,  and,  merely  pausing  to  take  some  refreshments, 
he  started  at  once  for  the  nearest  Moquis  village,  eight  miles 
distant,  to  send  a  messenger  to  them  to  notify  them  of  his  arri- 
val, and  request  their  presence,  my  brother  and  I  accompanying 
him. 

"We  reached  there  about  sundown,  and  found,  to  onr  extreme 
disappointment,  that  all  the  Indians  had  gone  to  a  big  dance  at 
the  Oriba  villages,  sixty  miles  distant,  with  the  exception  of  one 
lame  Piute. 

"We  remained  there  that  night,  and  the  next  morning  started 
for  the  Oriba  villages,  taking  Huck-a-bur,  the  lame  Indian,  who 
is  a  good  interpreter,  along  with  us. 

"We  had  not  rode  over  fifteen  miles,  when  we  met  the  Piute 
who  had  acted  as  the  Navajoe  envoy  on  the  former  occasion. 
He  said  he  was  going  to  see  if  Hamblin  had  arrived,  and 
expressed  great  delight  at  seeing  him,  saying  that  the  Indians 


122  THE  TRYING  ORDEAL. 

were  extremely  anxious  to  see  him,  and  urging  him  to  go  back 
with  him  to  the  camp  of  the  nearest  JSTavajoe  chief,  which  he 
said  was  not  more  than  fifteen  miles  distant,  and  talk  the  matter 
over  there. 

"After  consultation,  being  anxious  to  lose  no  time,  we  con- 
sented, and  after  riding  some  twenty-five  miles,  instead  of 
fifteen,  we  reached  the  Navajoe  camp,  which  consisted  of  only 
two  lodges.  A  tall,  powerful  Indian,  on  whose  head  the  snows 
of  many  winters  had  rested,  welcomed  us  with  impressiveness 
and  an  embrace  like  the  hug  of  a  grizzly  bear,  and  invited  us  to 
enter. 

The  lodge  (wick-e-up),  which  was  substantially  built  of  heavy 
cedar  logs  about  fifteen  feet  long,  was  circular  in  form,  like  the 
skin  lodges  of  the  Indians  of  the  plains,  with  an  opening  near 
the  top  to  give  vent  to  the  smoke,  and,  being  covered  with  bark 
and  dirt,  was  very  warm  and  comfortable,  which  was  none  the 
less  agreeable  to  our  party,  as  it  had  been  snowing  hard  all  the 
afternoon.  There  were  three  Navajoes  and  three  squaws,  one  of 
the  latter  a  very  pretty  girl,  and  two  Piutes. 

"After  a  friendly  smoke,  they  furnished  us  a  good  and  sub- 
stantial supper  of  broiled  and  boiled  goat's  flesh  and  corn  meal 
mush,  the  squaws  grinding  the  meal  in  the  old-fashioned  way, 
between  two  stones. 

"Then  the  talk  commenced.  Hamblin,  be  it  remembered, 
though  perfectly  familiar  with  the  Piute  tongue,  knows  nothing 
or  very  little  of  the  Navajoe  language,  so  the  services  of  our 
Huck-a-bur  were  called  into  requisition.  The  chief  we  came  to 
see,  I  forgot  to  mention,  was  not  there,  but  was  only,  so  they 
said,  distant  a  few  miles.  As  we  were  anxious  to  get  back,  we 
got  the  Navajoe  to  despatch  the  Piute  to  him  that  night,  so  that 
he  might  be  there  early  in  the  morning,  and  the  business  be 
closed  that  day. 

"After  his  departure  the  talk  went  on.  The  Navajoes  present 
expressed  themselves  anxious  that  the  affair  should  be  settled 
without  further  bloodshed,  and  said  that  was  the  wish  of  the 
principal  men  of  the  tribe.  They  said  the  Navajoes  had  long 
known  Hamblin,  and  they  believed  he  would  do  what  was  right. 

"Everything  looked  promising,  and  after  smoking  innumer- 
able cigarettes  with  our  savage  friends,  we  retired  to  rest  on  a 
pile  of  buffalo  skins  and  Navajoe  blankets  worth  a  horse  apiece, 
and  slept  soundly  and  well. 

"The  next  morning  the  Indians  gave  us  an  excellent  breakfast, 
and  we  passed  the  morning  sauntering  about,  examining  such 


THE   DEATH   SENTENCE.  123 

articles  of  Indian  manufacture  as  were  new  to  us,  and  endeavor- 
ing to  while  away  the  time  till  the  arrival  of  the  chief, 

"A  little  before  noon  twelve  Navajoe  braves,  armed  with  bows 
and  arrows  and  rifles,  rode  up  on  a  gallop,  and  dismounting^ 
entered  the  lodge  without  shaking  hands,  and  called  in  an  inso- 
lent tone  of  voice  for  tobacco.  We  gave  them  some,  and  after 
smoking  awhile  they  threw  everything  out  of  the  lodge,  saying 
there  were  more  Navajoes  coming,  enough  to  fill  the  lodge. 
Sure  enough,  there  soon  rode  up  some  more  Navajoes,  making 
ninteen  in  all,  but  still  no  chief. 

"To  our  inquiry  as  to  his  whereabouts,  they  replied  he  was 
gone  to  Fort  Defiance.  We  took  our  seats,  completely  filling 
the  lodge,  and  all  hands  smoked  in  silence  for  some  time.  Then 
the  Indian  whose  lodge  we  occupied  commenced  talking,  and 
spoke  with  only  an  occasional  momentary  interruption  from  the 
others  for  about  an  hour. 

"After  him  five  or  six  others  talked  in  rapid  succession,  and 
from  their  earnest  tones  and  impassioned  gestures,  so  different 
from  the  usual  manner  of  Indians,  we  could  see  they  were  much 
excited. 

"We  could  not,  of  course,  understand  much  of  what  they  said, 
but  could  gather  enough  to  know  that  the  temper  they  were  in 
boded  no  good  to  us.  One  old  scoundrel,  of  brawny  frame  and 
hair  as  white  as  snow,  talked  in  a  stentorian  voice,  and  his  fre- 
quent use  of  the  gestures  of  drawing  his  hand  across  his  throat, 
looked  particularly  ominous. 

"In  about  an  hour  more  they  ceased  speaking,  and,  after  a 
pause,  told  their  interpreter  to  talk.  He  arose  slowly  and  walk- 
ing across  the  lodge,  seated  himself  by  Hamblin.  He  was  a 
Piute,  a  slave  of  the  ISTavajoes,  and  as  they  have  the  unpleasant 
habit  of  sometimes  killing  their  interpreters  when  they  don't 
interpret  to  suit  them,  and  as  what  he  was  about  to  reveal  was 
not  calculated  to  render  us  very  amiable,  I  could  excuse  the 
tremor  that  shook  him  in  every  limb. 

"He  finally  commenced,  in  a  low  tone,  to  speak  to  the  follow- 
ing effect:  The  Navajoes  believed  that  all  Hamblin  had  said  the 
night  before  was  a  lie,  that  they  thought  he  was  one  of  the 
parties  to  the  killing,  and  with  the  exception  of  three,  our  host 
and  two  others  of  the  old  Indians,  all  had  given'.their  voice  for 
death. 

"Most  of  them  were  of  the  opinion  that  it  was  best  not  to  kill 
my  brother  and  myself,  as  we  were  'Americans,'  but  to  make  us 
witness  the  torture  of  Hamblin,  and  then  send  us  back  on  foot. 


124  INDIANS  PACIFIED. 

As  we  were  not  likely  to  desert  a  comrade  at  such  a  time,  this 
was  but  small  comfort. 

"Hamblin  behaved  with  admirable  coolness,  not  a  muscle  in  his 
face  quivered,  not  a  feature  changed,  as  he  communicated  to  us, 
in  his  usual  tone  of  voice,  what  we  then  fully  believed  to  be  the 
death  warrant  of  us  alL 

"When  the  interpreter  ceased,  he,  in  the  same  even  tone  and 
collected  manner,  commenced  his  reply.  He  reminded  the 
Indians  of  his  long  acquaintance  with  their  tribe,  of  the  many 
negotiations  he  had  conducted  between  his  people  and  theirs, 
and  his  many  dealings  with  them  in  the  5Tears  gone  by,  and 
challenged  them  to  prove  that  he  had  ever  deceived  them— ever 
spoken  with  a  forked  tongue.  He  drew  a  map  of  the  country 
on  the  ground,  and  showed  them  the  impossibility  of  his  having 
been  a  participant  in  the  affray. 

"To  their  insolent  query,  'Imme-cotch  navaggi?'  (ain't  you 
afraid)  he  replied  with  admirable  presence  of  mind,  'Why 
should  we  be  afraid  of  our  friends?  Are  not  the  Navajoes  our 
friends,  and  we  theirs?  Else  why  did  we  place  ourselves  in  your 
power?' 

"He  spoke  for  a  long  time,  and  though  frequently  and  rudely 
interrupted,  his  patience  and  nerve  never  gave  way,  and  when 
he  ceased,  it  was  apparent  that  his  reasoning  had  not  been  with- 
out effect  in  their  stubborn  bosoms.  But  the  good  influence  was 
of  short  duration. 

"A  young  Indian,  whom  we  afterwards  learned  was  a  son  of  the- 
chief,  and  brother  of  two  of  the  slain  Indians,  addressed  the 
assembled  warriors,  and  we  could  see  that  the  tide  was  turning 
fearfully  against  us.  He  wound  up  his  impassioned  harrangue 
by  springing  to  his  feet,  and,  pointing  to  an  Indian  who  had  not 
yet  spoken,  called  to  him  to  come  forward.  The  Indian  came 
and  kneeled  before  him,  when  with  one  hand  he  took  back  his 
buckskin  hunting  shirt,  revealing  the  mark  of  a  recent  bullet 
wound,  and  with  the  other  pointed  to  the  fire,  uttering,  or  rather 
hissing  a  few  emphatic  words,  which  we  afterwards  learned 
were  a  demand  for  instant  death  by  fire. 

"The  effect  was  electrical.  The  sight  of  the  wounded  brave 
roused  their  passions  to  the  utmost  fury,  and  as  we  glanced 
around  the  savage  circle,  our  hands  involuntarily  tightened 
their  grasp  on  our  six-shooters,  for  it  seemed  that  our  hour  had 
come. 

"Had  we  shown  a  symptom  of  fear,  we  were  lost;  but  we  sat 
perfectly  quiet,  and  kept  a  wary  eye  on  the  foe.  It  was  a  thril- 


SMOKE  THE  M*E  OF  PEACE.  125 


ling  scene.  The  erect,  proud,  athletic  form  of  the  young  chief, 
as  he  stood  pointing  his  finger  to  the  wound  in  the  kneeling 
figure  before  him  ;  the  circle  of  crouching  forms;  their  dusky 
and  painted  faces  animated  by  every  passion  that  hatred  and 
ferocity  could  inspire,  and  their  glittering  eyes  fixed  with  one 
malignant  impulse  upon  us  ;  the  whole  partially  illuminated  by 
the  fitful  gleam  of  the  firelight  (for  by  this  time  it  was  dark), 
formed  a  picture  not  easy  to  be  forgotten. 

"The  suspense  was  broken  by  the  Navajoe,  our  host,  who  once 
again  raised  his  voice  in  our  behalf,  and  after  a  stormy  discus- 
sion, Hamblin  finally  compelled  them  to  acknowledge  that  he 
had  been  their  friend  ;  that  he  had  never  lied  to  them,  and  that 
he  was  worthy  of  belief  now. 

"The  strain  was  over,  and  we  breathed  freely  once  more.  We 
smoked  the  pipe,  or  rather  the  cigarette,  of  peace,  and  a  roasted 
goat  being  shortly  produced,  we  fell  to  with  a  will,  and  gnawed 
ribs  together  as  amicably  as  if  it  had  not  been  just  previously 
their  benevolent  intention  to  roast  us  instead  of  the  goat. 

"By  this  time  it  was  past  midnight,  the  discussion  having  been 
prolonged  for  eleven  hours.  I  never  was  so  tired  in  my  life. 
Eleven  hours  in  a  partially  recumbent  position,  cramped  for 
room,  with  every  nerve  strained  to  its  utmost  tension,  and 
momentarily  expecting  a  conflict  which  must  be  to  the  death,  is 
tolerably  hard  work. 

"After  supper,  it  was  arranged  by  Hamblin  that  we  should 
go  home  in  the  morning,  and  await  the  arrival  of  the  chief,  for 
whom  they  promised  to  dispatch  a  trusty  messenger.  We  slept 
by  turns  till  morning  broke,  when  we  bid  our  amiable  friends 
good-by,  tand  started  for  Mowabby,  where  we  arrived  about 
eight  o'clock  in  the  evening,  to  the  great  joy  of  Boyd  and  Pattie, 
who  had  given  us  up  as  lost. 

This  was  five  days  ago,  and  to-day,  the  ISTavajoe  chief  arrived, 
and,  after  a  long  discussion,  agreed  to  settle  the  matter  for  a  cer- 
tain number  of  cattle  arid  horses  ;  but  their  demands  were  so 
exorbitant  that  I  am  sure  they  will  never  be  complied  with. 

"Mr.  Hamblin  leaves  to-morrow  morning  for  St.  George,  to 
lay  the  matter  before  Brigham  Young,  and  he  is  to  meet  the 
chiefs  here  again,  with  the  answer  to  their  demands,  in  twenty- 
five  days  from  to-day. 


"We  shall,  probably,  in  the  course  of  the  trip,  visit  the  vil- 
lage of  the  Oribas,   a  people  who  build  three-story  houses   of 


126  "NO  BRAVER  MAN  EVER  LIVED." 

stone,  and  whose  greatest  term  of  reproach  to  one  another  is 
he  is  a  lazy  man. 


uln  conclusion,  I  wish  to  give  my  testimony  to  the  bearing  of 
Mr.  Hamblin  during  the  trying  scene  I  have  endeavored  to 
depict.  No  braver  man  ever  lived. 

J.  E.  S. 

The  writer  of  the  foregoing  letter  and  his  brother  acted  a 
different  part  from  what  I  did,  and  acted  it  well. 

He  describes  some  things  better  than  I  can.  As  I  have 
before  remarked,  ever  since  I  began  to  have  a  correct  insight 
into  Indian  character,  I  have  felt  anxious  to  do  all  the  good 
in  my  power,  and  have  endeavored  to  settle  difficulties  with 
them  without  bloodshed. 

Much  good,  I  trust,  has  been  done  by  going  into  their 
midst  and  reasoning  with  them,  when  their  minds  were  made 
up  to  avenge  some  wrong.  I  reason  with  an  Indian  as  an 
Indian. 

For  example,  Mr.  Smith  did  not  understand  the  motive  of 
the  Piute  messenger  of  the  Navajoes,  who  asked,  at  Mow- 
abby,  if  they  would  give  up  the  lame  man  to  torture  if  the 
Navajoes  would  agree,  on  that  condition,  to  abstain  from  fur- 
ther hostilities.  The  Piute  thought  that  the  lame  man  was  of 
but  little  use,  and  hoped  by  the  sacrifice  of  him  to  save  the 
others. 

From  his  standpoint,  his  motive  was  good.  Had  Mr. 
Smith  understood  the  Indian  character  better,  he  probably 
would  have  had  no  disposition  to  kill  him. 


RETURN  HOME,  127 


CHAPTER   XXII. 

START  HOME— MEET  EMIGRANTS  TO  MOANCOPPY— VISIT 
PRESIDENTS  YOUNG  AND  SMITH — RETURN  TO  MEET  THE 
INDIANS,  ACCORDING  TO  AGREEMENT — A  SEVERE  TRIP- 
PROVIDENCE  FAVORS  ME— HASTELE  FAILS  TO  MEET  ME 
—RETURN  HOME— MOANCOPPY  MISSION  BROKEN  UP- 
SENT  WITH  D.  D.  M'  ARTHUR  TO  ESTABLISH  A  TRADING 
POST — HASTELE  VISITS  KANAB — HE  STARTS  TO  THE 
SEVIER  TO  LEARN  ABOUT  THE  MURDER — I  CONCLUDE 
TO  STAY  AT  HOME— A  TESTIMONY  THAT  I  SHOULD 
ACCOMPAMY  HIM — INDIAN  DISCERNMENT — HASTELE  IS 
SATISFIED. 

I  STARTED  home  with  my  jaded  horse,  and  got  along  by 
alternately  riding  and  walking.  I  met  some  families  on 
their  way  to  settle  at  Moancoppy. 

1  told  the  brethren  that  I  thought  the  place  could  be  safely 
settled,  if  they  would  leave  their  women  and  children  on  the 
west  side  of  the  river  until  matters  were  arranged.  I  camped 
with  them  over  night,  and  gave  them  an  insight  into  our 
affairs  with  the  Navajoes,  and  particularly  requested  that 
they  would  not  converse  with  them  about  their  difficulty 
with  us. 

Soon  after  arriving  at  Kanab,  I  went  to  St.  George  and 
visited  Presidents  Brigham  Young  and  GJ-eorge  A.  Smith.  I 
then  returned  to  Kanab,  and  worked  about  home  until  it  was 
time  to  go  over  the  river  to  meet  the  Navajoes  as  I  had 
agreed  to. 

Through  hardship  and  exposure  my  health  was  somewhat 
impaired.  I  endeavored  to  get  a  light  wagon,  that  I  might 
travel  more  comfortably  than  on  horseback,  but  without  suc- 
cess. I  set  out  with  a  horse  and  three  blankets.  Soon  after 
a  blowing,  chilling  storm  of  rain  and  sleet  commenced,  and  I 
became  thoroughly  wet. 


128  ALMOST  PEfttSH  IN  A  STORM. 

I  rode  twelve  miles  to  Johnson,  when  I  was  scarcely  able  to 
sit  on  my  horse.  I  could  proceed  no  farther,  and  stopped 
with  Brother  Watson,  who  was  living  in  his  wagons  and  a 
temporary  camp  prepared  for  winter.  Sister  Watson  cared 
for  me  as  well  as  circumstances  would  permit. 

The  storm  continued  the  next  day  until  afternoon,  when  the 
weather  appeared  a.  little  more  favorable.  I  was  scarcely 
able  to  mount  my  horse,  but  I  did,  and  started  on  my  way. 

The  storm  soon  came  on  again,  and  again  I  was  thoroughly 
wet.  I  traveled  until  after  dark,  and  stopped  at  a  vacated 
house  at  the  Navajoe  Wells,  ten  miles  from  Johnson.  In  dis- 
mounting, I  fell  to  the  ground. 

It  was  in  a  place  where  travelers  on  that  road  usually 
camped,  and  the  wood  had  been  gathered  for  a  considerable 
distance  around ;  and  had  there  been  fuel  I  would  not  have 
been  able  to  go  after  it. 

It  was  a  dark,  dismal  time,  and  it  appeared  to  me  that  I 
could  not  live  until  morning.  I  prayed  to  the  Lord  to  have 
pity  on  me,  and  save  my  life.  I  succeeded  in  getting  myself 
and  horse  into  the  house  out  of  the  storm. 

I  felt  my  way  to  the  fireplace,  and  was  much  surprised  to 
find  some  good,  dry  wood.  I  soon  had  a  fire,  and,  leaning 
against  one  side  of  the  fireplace,  with  my  blankets  drawn 
closely  around  me,  and  with  a  small  blaze  of  fire,  I  was  soon 
warm,  and  slept  until  morning. 

When  I  awoke  I  felt  well,  and  quite  able  to  pursue  my 
journey.  I  went  by  the  Pahreah  settlement,  and  from  there 
Brothers  Thos.  Adair  and  Lehi  Smithson  accompanied  me  to 
Mowabby.  There  I  found  Ketch- e-ne  and  a  deputation  from 
the  Moquis  towns. 

Ketch-e-ne  renewed  the  former  demand  for  three  hundred 
and  fifty  head  of  cattle  for  the  injury  done  himself  and  his 
people.  I  told  him  that  when  I  went  home  I  might  talk 
with  the  chiefs  of  my  people  about  it,  but  would  make  no 
promises. 

Hastele,  whom  I  wished  to  see,  did  not  put  in  an  appear- 
ance. 

I  went  on  and  visited  all  the  Moquis  towns,  and  told  the 
people  the  object  of  my  visit.  I  requested  them  to  tell  all 


MOANCOPPY  MISSION  BROKEN  tfP.  120 

the  Navajoes  they  had  an  opportunity  of  seeing,  that  I  had 
come  there  according  to  agreement,  and,  as  they  had  failed  to 
meet  me  as  I  had  expected,  if  they  would  come  over  the 
river,  I  would  be  on  hand  to  show  them  that  I  had  told  the 
truth.  Feeling  satisfied  that  things  would  work  all  right,  I 
returned  home. 

Some  of  the  brethren  who  went  to  Moancappy  visited  the 
Navajoes,  and  talked  unwisely  about  affairs.  They,  in  turn, 
talked  and  threatened  in  a  way  that  frightened  our  people, 
because  they  found  they  could  do  it,  and  the  mission  was 
broken  up. 

I  had  passed  through  many  perils  to  establish  a  mission 
among  the  Indians  on  the  east  side  of  the  Colorado,  but  on 
account  of  the  sayings  and  doings  of  unwise  brethren,  the 
time  came  for  it  to  be  broken  up.  The  Moancoppy  was 
ordered  to  be  vacated,  and  I  went  to  assist  in  bringing  the 
people  away.  They  brought  away  the  feeling  with  them  that 
there  would  be  another  Navajoe  war. 

I  attended  the  quarterly  conference  at  St.  George,  in  May. 
The  war  question  and  the  necessity  of  putting  a  guard  at  the 
crossing  of  the  Colorado  were  agitated. 

In  speaking  in  the  tabernacle  on  Sunday,  I  told  the  congre- 
gation there  would  be  no  trouble  with  the  Navajoes,  and  as 
soon  as  the  summer  rains  commenced,  there  would  be  a  party 
of  them  over.  I  felt  an  assurance  of  this  from  what  I 
knew  of  circumstances,  and  the  whisperings  of  the  Spirit 
within  me. 

It  was  decided  to  establish  a  trading  post  at  one  of  the 
crossings  of  the  Colorado,  east  of  St.  George.  For  this  pur- 
pose a  party  was  sent  out  under  the  direction  of  Bishop 
Daniel  D.  McArthur. 

As  I  was  acquainted  with  both  crossings,  I  was  called  upon 
to  go  with  them.  The  ferry  was  selected.  In  traveling  with 
Brother  McArthur  to  the  Ute  crossing,  thirty  miles  above  the 
ferry,  and  back,  I  gave  him  a  detailed  account  of  our  affairs 
with  the  Navajoes. 

I  told  him  that  I  considered  the  breaking  up  of  the  Moan- 
coppy mission  as  unnecessary ;  there  would  be  no  trouble  with 
the  Navajoes,  and  some  of  those  among  them  who  had 


130  ARRIVE  AT  KANAB. 

authority  to  settle  their  difficulties  with  us  would  be  over  as 
soon  as  the  first  rain  fell. 

That  night  there  was  a  heavy  shower.  The  following  day  I 
started  for  home  by  way  of  the  Pahreah  settlement,  and 
Brother  Me  Arthur  went  on  to  the  ferry. 

Before  separating,  I  told  the  brethren  they  would  meet  the 
Navajoe  peace  party  that  night  at  the  ferry,  and  they  would 
travel  to  Kanab  together. 

They  asked  me  how  I  knew.  I  told  them  I  knew  they 
would  be  over,  for  they  would  just  have  time  to  get  to  the 
ferry  since  the  rain. 

Arriving  at  Kanab  I  found  Hastele  and  his  party,  including 
two  good  interpreters. 

I  had  been  away  so  much,  that  my  family  seemed  badly  in 
need  of  my  help  at  home,  and  I,  at  the  time,  thought  I  was 
justified  in  remaining  with  them.  I  requested  Brother 
Ammon  M.  Tenney  to  go  with  Hastele  over  on  to  the  Sevier 
River,  and  satisfy  him  of  the  facts  concerning  the  murder  of 
the  young  Navajoes. 

After  the  party  had  gone  I  began  to  work  in  the  garden, 
but  everything  went  wrong,  and  I  felt  that  I  had  done  wrong 
in  remaining  behind. 

I  continued  to  try  to  accomplish  some  necessary  work,  until. 
I  was  seized  with  such  a  violent  pain  in  one  of  my  knees,  that 
I  had  to  be  assisted  into  the  house.  I  sent  for  my  horse,  was 
assisted  into  the  saddle,  and  was  soon  on  my  way  to  overtake 
Hastele.  The  pain  left  my  knee,  and  I  was  soon  all  right. 

I  overtook  the  Navajoes  sixty  miles  from  Kanab.  Every- 
thing worked  well  for  showing  up  the  facts  connected  with  the 
murder.  The  brethren  we  fell  in  with  rendered  all  the  assis- 
tance in  their  power. 

I  had  talked  with  the  Navajoes  and  explained  to  them  the 
locations  of  the  '  'Mormons' '  and  the  Gentiles,  and  what  took 
place  at  McCarty's  ranch.  I  had  telegraphed  to  Bishop 
Thurber,  of  Richfield,  and  Brother  Helaman  Pratt  to  meet 
us  at  the  lower  end  of  Circle  Valley.  We  arrived  there 
before  them  and  waited.  I  told  Hastele  there  would  be  two 
''Mormons"  there  that  evening,  who  knew  more  about  the 
affair  than  I  did,  and  they  were  men  of  truth. 


HASTELE  SATISFIED.  131 

We  were  camped  near  the  road,  where  men  were  passing 
both  ways,  on  horseback  and  in  wagons.  When  the  two 
brethren  were  approaching,  and  still  a  considerable  distance 
off,  Hastele  arose  to  his  feet,  saying,  "There  come  the  two 
men  we  are  waiting  for. ' ' 

As  they  drew  near,  he  remarked,  '  'Yes,  they  are  good  men, 
men  of  God." 

As  the  brethren  dismounted,  Hastele  embraced  them  in  true 
Navajoe  style. 

I  mention  this  as  one  of  the  many  circumstances  that  have 
come  under  my  notice,  which  prove  to  me  that  many  of  the 
Indians,  and  especially  the  honest-hearted,  are  blessed  with 
much  of  the  spirit  of  revelation  and  discernment. 

The  following  morning  when  arranging  to  visit  the  spot 
where  the  Navajoes  were  killed,  Hastele  spoke  as  follows:  UI 
am  satisfied  ;  I  have  gone  far  enough ;  I  know  our  friends, 
the  'Mormons,'  are  our  true  friends.  No  other  people 
we  ever  knew  would  have  taken  the  trouble  they  have  to  show 
us  the  truth.  I  believe  they  have  good  hearts.  Here  is 
Jacob ;  he  has  been  traveling  about  to  do  good  all  winter  and 
spring,  and  is  going  yet.  When  I  get  home  I  do  not  intend 
my  tongue  to  lay  idle  until  the  Navajoes  learn  the  particulars 
of  this  affair. ' ' 

Hastele  started  for  Kanab ;  Brothers  Thurber  and  Pratt,  a 
Mr.  Boyd,  who  was  sent  by  the  agent  at  Fort  Defiance  to 
accompany  the  Navajoe  delegation,  the  two  Navajoe  interpre- 
ters and  I  went  to  Grass  Valley,  to  see  the  place  where  the 
Navajoes  were  killed.  Having  satisfied  the  interpreters,  we 
returned  by  way  of  Richfield. 


132  VISIT  PORT  DEFIANCE. 


CHAPTER   XXIII. 

VISIT  TO  FORT  DEFIANCE  —  MR.  DANIELS,  INSPECTOR  OF 
INDIAN  AGENCIES  —  HIS  PREJUDICE  AGAINST  THE  "MOR- 
MONS "  —  MR.  TREWAX,  THE  PREACHER  —  FINAL  PEACE 
TALK—  MOANCOPPY  MISSIOM  AGAIN  ESTABLISHED. 


to  Kanab,  we  found  Hastele  and  his  com- 
Xi  panion  waiting  for  us.  It  was  thought  advisable  for  me, 
with  Brother  A.  M.  Tenney  as  Spanish  interpreter,  to  visit  the 
Indians  on  the  east  side  of  the  Colorado  Biver,  and  go  to  Fort 
Defiance  and  have  matters  properly  understood  there.  We 
visited  the  Moquis  towns,  and  had  much  interesting  talk  with 
the  people. 

Arriving  at  the  Navajoe  agency,  we  found  there  a  Mr. 
Daniels,  who  had  been  sent  out  by  the  government  to  inspect 
the  Indian  agencies.  He  had  called  on  the  agent  at  Fort 
Defiance  to  report  the  condition  of  his  agency.  Learning  of 
the  Utah  difficulty  with  the  Navajoes,  he  made  an  effort  to 
throw  the  blame  on  the  "Mormons." 

The  Indian  who  escaped  wounded  from  the  massacre  in 
Grass  Valley  was  there.  Mr.  Daniels  examined  him  very 
closely.  He  also  heard  the  report  of  Mr.  Boyd,  who  accom- 
panied Hastele,  to  learn  the  facts  of  the  case.  All  the  facts 
elicited,  gave  a  favorable  showing  for  our  people.  Mr. 
Daniels  was  disappointed  and  evidently  vexed.  He  gave  me 
to  understand  that  I  did  not  belong  to  the  council,  and  was 
not  wanted  there. 

As  I  left  the  room,  a  Rev.  Mr.  Trewax,  who  was  there  by 
government  appointment  to  preach  to  the  Indians,  invited  me 
to  his  room,  saying  that  he  would  very  much  like  to  talk  with 
me. 

I  replied  that  I  had  no  objection  to  talking  with  him  if  his 
object  was  to  obtain  correct  information. 

Being  seated  in  his  quarters,  he  asked  what  our  religious 
faith  was,  and  from  what  source  we  had  derived  it. 


CONVERSATION  WITH  REV.    MR.   TREWAX.  133 

I  told  him  "We  prove  the  truth  of  our  religion  by  that 
book"  (pointing  to  a  Bible  that  lay  on  the  table).  "If  you 
will  read  what  Christ  taught,  you  will  learn  what  our  prin- 
ciples are.  They  are  from  heaven." 

"Is  it  possible,"  said  he,  "that  your  people  believe  the 
Bible?" 

I  replied,  "We  are  the  only  people  I  have  met  during  the 
last  forty  years  that  do  believe  the  Bible.  Many  profess  to 
believe  it,  but  when  I  open  and  read  it  to  them,  I  find  they 
do  not." 

Said  he,  "My  dear  sir,  I  believe  every  word  of  it." 

I  replied,  '  'Then  we  are  brethren. ' '     I  spent  nearly  half  a 
day  with  him.     He  assented  to  the  principles  of  the  gospel  as 
expounded  in  the  New  Testament,  and^jUi^lhe,  patriarchaL 
order  of  marriage. 

When  asked  to  explain  what  was  meant  by  the  stick  of 
Ephraim  and  the  stick  of  Joseph,  in  the  37th  chapter  of 
Ezekiel,  he  said  he  thought  it  meant  that  both  Judah  and 
Ephraim  should  write.  He  believed  the  Bible  to  be  the  stick 
of  Judah,  but  where  the  stick  of  Ephraim  was  he  did  not 
know.  He  had  thought  much  about  it,  but  it  was  a  mystery 
to  him. 

I  told  him  to  wait  a  short  time,  and  I  would  bring  him  the 
stick  of  Ephraim.  I  went  out  and  came  back  with  a  copy  of 
the  Book  of  Mormon,  which  I  had  brought  from  home.  He 
appeared  much  surprised,  and  grasped  the  book  with  some 
energy.  He  examined  the  testimony  of  the  three  witnesses, 
and  said,  "Surely  this  book  is  the  best  or  worst  thing  that 
ever  was." 

1  permitted  him  to  keep  it.  When  I  left  the  place  he  told 
me  he  had  read  some  thirty  pages  of  it,  and  had  not  dis- 
covered anything  in  it  contrary  to  the  Bible. 

Matters  were  settled  between  the  "Mormons"  and  Navajoes 
on  the  basis  of  our  great  peace  talk  at  the  same  place,  the 
2nd  of  November,  1871.  The  truth  was  brought  to  light, 
and  those  who  wished  to  throw  the  blame  of  murdering  the 
young  Navajoes  upon  the  Saints  were  confounded. 

This  business  was  finally  closed  at  Fort  Defiance,  on  the  21st 
of  August,  1874.  The  Navajoes  expressed  themselves  as 


134  MY  PEACE  MISSION  ENDED. 

fully  satisfied  that  1  had  told  them  the  truth  when  I  visited 
them  the  previous  winter.  I  felt  that  the  Lord  had  greatly 
blessed  me  in  filling  the  mission  assigned  me,  of  convincing 
the  Indians  that  we  had  not  injured  them,  and  thereby  main- 
taining peace. 

Doubtless  a  war  had  been  prevented,  and  the  faith  of  the 
Indians  on  the  east  side  of  the  Colorado  greatly  strengthened 
in  our  people. 

It  is  evident  to  me  that  I  was  indebted  to  the  special  favor 
of  my  Heavenly  Father,  for  the  preservation  of  my  life  to 
accomplish  this  work.  At  the  close  of  these  labors  I  found 
myself  three  hundred  miles  from  home,  rather  jaded  and  care- 
worn, but  full  of  thanksgiving  for  the  happy  termination  of 
my  labors. 

On  our  way  home  we  had  some  very  pleasant  visits  with  the 
Indians. 

In  the  winter  of  1874-5,  I  assisted  in  carrying  on  a  trade 
with  the  Navajoes  at  Lee's  Ferry.  One  of  my  sons  was  with 
me.  I  introduced  the  boy  to  Ketch-e-ne,  the  father  of  two  of 
the  Indians  Id1  led  in  Grass  Valley.  He  turned  away  and 
wept,  apparently  much  dejected.  His  friends  told  me  that 
the  loss  of  his  sons  was  killing  him.  I  afterwards  learned  that 
he  died  about  two  months  after  I  saw  him  at  the  river. 

The  Navajoes  carried  on  quite  an  extensive  trade  with  our 
people,  principally  in  exchanging  blankets  for  horses. 

In  1875,  a  number  of  brethren  were  called  to  again  establish 
a  mission  at  Moancoppy. 

The  winter  of  1875-6  I  had  the  privilege  of  remaining  at 
home.  My  family  was  destitute  of  many  things.  Some 
mining  prospectors  came  along,  and  offered  me  five  dollars  a 
day  to  go  with  them,  as  a  protection  against  the  Indians.  To 
go  with  them  could  not  injure  the  interests  of  our  people.  It 
seemed  like  a  special  providence  to  provide  necessaries  for  my 
family,  and  I  accepted  the  offer.  I  was  gone  sixty  days,  for 
which  I  received  three  hundred  dollars. 


VISIT  THE  NEW  SETTLEMENTS   IN  ARIZONA.  135 


CHAPTER     XXIV. 

A  COMPANY  START  TO  VISIT  THE  ARIZONA  SETTLEMENTS- 
DISASTER  IN  THE  COLORADO  RIVER — BISHOP  ROUNDY 
DROWNED — OTHERS  BARELY  ESCAPE — EXPLORE  A  NEW 
ROUTE  FOR  A  WAGON  ROAD — PRESIDENT  YOUNG' S 
PROMISE  FULFILLED— VISIT  THE  LITTLE  COLORADO  SET- 
TLEMENTS— SEVERE  EXPERIENCE  ON  THE  HOMEWARD 
TRIP— ASSURANCE  OF  APPROVAL  FROM  PRESIDENT 
YOUNG— TRIP  ACROSS  THE  COLORADO  IN  SEARCH  OF  A 
CRIMINAL— MOQUIS  CEREMONIES  TO  BRING  RAIN— THE 
RAIN  COMES — CONCLUSION. 

In  May,  1876,  Brothers  D.  H.  Wells,  Erastus  Snow  and 
other  leading  men  among  the  Saints,  were  sent  to  visit  the 
new  settlements  in  Arizona.  I  was  sent  with  them  as  a  guide. 
The  Colorado  was  then  high — a  raging  torrent.  The  current 
shifted  from  side  to  side,  and  the  surging  of  the  waters 
against  the  rocks  caused  large  and  dangerous  whirlpools. 

We  put  three  wagons  and  some  luggage  on  the  ferry  boat. 
We  were  under  the  necessity  of  towing  the  boat  up  stream 
one  mile,  to  give  a  chance  for  landing  at  the  proper  place  on 
the  other  side  of  the  river.  When  taking  the  boat  around  a 
point  of  rock,  the  water  poured  over  the  bow.  Word  was 
given  to  slacken  the  tow  rope.  In  doing  so,  the  rope  caught 
in  the  seam  of  a  rock,  and  the  draft  on  the  boat  continuing, 
the  bow  was  drawn  under  water. 

In  a  moment  the  rapid  current  swept  the  boat  clear  of  its 
contents.  Men,  wagons  and  luggage  went  into  the  surging 
waters. 

When  I  plunged  into  the  cold  snow-water  to  swim,  my 
right  arm  cramped,  which  caused  me  to  almost  despair  of 
getting  ashore.  A  large  oar  was  passing  me,  and  I  threw  my 
arm  over  it  to  save  myself  from  sinking.  About  the  same 
time  Brother  L.  John  Nuttall  caught  the  same  oar,  so  I 


136  SENT  ON  ANOTHER  MISSION. 

thought  it  best  to  try  to  swim  with  one  arm.  However,  I  was 
soon  able  to  use  both,  and  went  safely  to  shore. 

I  ran  down  the  river  bank,  got  into  a  skiff  with  two  others, 
pulled  out  to  the  head  of  the  rapids,  and  saved  a  wagon  and 
its  contents  on  an  island.  The  other  two  wagons,  with  all 
the  valuables  they  contained,  including  the  most  of  our  sup- 
plies, passed  over  the  rapids  into  the  Grand  Canyon  of  the 
Colorado. 

On  getting  together  we  found  that  Brother  Lorenzo  W. 
Eoundy  was  missing.  He  was  said  to  be  a  good  swimmer, 
and  it  is  probable  he  was  taken  with  the  cramp  and  sank  at 
once.  His  body  has  never  been  found. 

Brother  Lorenzo  Hatch  sank  deep  into  the  river,  but  saved 
himself  from  drowning  and  was  picked  up  by  the  skiff. 

Brother  Warren  Johnson  and  another  man  hung  to  a 
wagon  until  they  were  taken  up  with  the  skiff,  just  in  time  to 
save  them  from  going  over  the  rapids. 

This  unfortunate  affair  occurred  on  the  28th  of  May.  We 
gathered  up  what  was  left  of  our  outfit,  and  visited  the  mis- 
sions at  Mowabby  and  Moancoppy,  and  the  settlements  on  the 
Little  Colorado. 

About  the  1st  of  December,  President  Young  desired  me 
to  take  a  small  company,  and  look  out  a  route  for  a  wagon 
road  from  Pierce's  Ferry,  south  of  St.  G-eorge,  to  Sunset  on 
the  Little  Colorado;  "for,"  said  he,  "our  people  will  want  all 
the  choice  places  where  there  is  water  and  grass." 

Brothers  Wilford  Halliday  from  Kanab,  Joseph  Crosby, 
Calvin  Kelsey,  Samuel  Alger  and  Hyrum  Williams  from  St. 
George,  accompanied  me. 

We  left  St.  George  the  13th  of  December,  1876.  We  took 
a  route  to  the  ferry  a  little  east  of  our  former  one,  in  order  to 
strike  the  new  crossing  of  the  Colorado,  five  miles  above  the 
old  one. 

We  remained  at  the  river  two  days,  and  assisted  Brother 
Harrison  Pierce  to  construct  a  skiff,  with  which  we  conveyed 
our  luggage  across ;  but  we  forded  our  animals.  After  cross- 
ing the  river,  we  still  took  a  course  east  of  our  former  one 
and  the  first  dny  arrived  in  Wallipie  Valley,  an  unknown 
country  to  me. 


PROVIDENTIALLY  SUPPLIED   WITH  WATER.  137 

We  camped  on  the  north  side  of  the  valley  under  a  bluff, 
where  we  found  a  seep  of  water,  or  wet  ground.  We  dug 
a  little,  and  found  sufficient  water  for  our  use. 

The  finding  of  this  was  entirely  providential,  as  none  of  us 
were  acquainted  with  the  country,  and  we  had  no  guide.  It 
fulfilled  a  promise  made  to  us  by  President  Young  when  we 
left  St.  George,  that  when  thirsty  we  should  find  water  where 
we  did  not  expect  it. 

In  the  morning  we  took  with  us  what  water  we  could.  We 
traveled  a  south-easternly  direction,  and,  as  fast  as  was  practic- 
able. At  night  we  made  a  dry  camp,  and  guarded  our 
animals.  The  next  day  we  pursued  the  same  course  as  the 
day  before. 

During  the  long,  weary  day's  travel,  the  brethren  asked 
when  I  thought  we  would  get  water  again.  I  told  them  they 
knew  as  much  about  the  water  as  I  did,  on  the  course  we  were 
going,  but  we  were  going  the  course  President  Young  had 
told  me  to  take,  and  I  felt  impressed  that  we  would  get  water 
that  night. 

We  slowly  wore  away  the  miles,  until,  nearing  the  foothills 
of  a  mountain  peak,  our  hopes  ran  high  on  discovering  signs 
of  stock.  Two  or  three  miles  farther,  as  we  turned  around 
the  point  of  a  hill,  we  came  to  a  house  and  corral.  We  found 
the  place  occupied  by  a  Mr.  Stevenson.  He  told  us  to  turn 
our  animals  into  his  yard,  and  that  there  was  a  pump  and 
good  water. 

It  was  a  mining  camp,  and  water  had  been  obtained  by  dig- 
ging. From  Mr.  Stevenson  I  obtained  information  of  the 
watering  places  between  there  and  the  part  of  the  country  I 
had  before  traveled  over.  This  relieved  us  from  any  anxiety 
about  water. 

The  day  we  left  Mr.  Stevenson's,  we  came  to  an  old  road 
which  had  not  been  used  for  some  time,  but  it  could  be 
followed.  This  led  us  to  our  settlements  on  the  Little 
Colorado. 

Arriving  there,  we  found  the  Saints  feeling  well.  I  was 
much  pleased  to  see  my  daughter  Louise.  One  is  likely  to 
appreciate  friends  and  relatives  when  found  by  traveling  in 
the  desert. 


138  DESTITUTE  OF  PROVISIONS. 

After  a  short  visit  we  started  home,  intending  to  return  the 
same  way  we  had  come.  The  third  night  out  it  commenced 
snowing  and  blowing.  In  the  morning  we  concluded  that  it 
would  not  do  to  continue  our  journey,  as  we  could  see  only  a 
short  distance  on  account  of  the  storm. 

The  best  available  shelter  we  could  find  was  a  log  cabin 
without  a  roof,  and  the  spaces  between  the  logs  unchinked. 
We  had  a  wagon  sheet  which  we  stretched  over  our  heads, 
and  we  were  partially  sheltered  from  the  driving  storm. 
There  we  remained  two  days  and  nights,  during  which  time  it 
snowed  incessantly. 

The  storm  abated  the  third  morning,  but  the  snow  lay  very 
deep.  Hunger  and  cold  had  so  used  up  our  horses  that  we 
concluded  to  make  the  best  of  our  way  south,  out  of  the 
mountains.  The  third  day  we  got  out  of  the  snow,  and  to 
the  sunny  side  of  a  hill,  where  there  was  plenty  of  green, 
luxuriant  grass  for  our  animals.  They  had  plenty,  but  there 
was  little  food  for  ourselves. 

Going  out,  we  had  cached  supplies  for  our  return  trip,  but 
being  under  the  necessity  of  taking  a  different  route,  it  was 
not  available. 

We  went  to  a  military  post  called  Camp  Apache,  and  asked 
for  supplies.  We  were  refused,  as  it  would  break  orders  from 
the  government  to  let  us  have  them.  We  applied  to  a  Mr. 
Head,  who  kept  a  sutler's  store,  and  made  known  our  situa- 
tion. He  thought  we  ought  to  know  better  than  to  travel 
without  money. 

I  prayed  to  the  Lord  to  soften  the  heart  of  some  one,  that 
we  might  obtain  food.  I  again  went  to  Mr.  Head,  and  told 
him  that  we  were  from  Utah ;  that  when  we  left  home  we  did 
not  expect  to  see  any  one  to  spend  money  with ;  that  instead 
of  money  we  took  plenty  of  supplies,  which  we  left  in  the 
mountains  to  use  on  our  return  trip,  but  we  could  not  go 
the  same  way  home  on  account  of  the  snow,  and  if  he  would 
let  us  have  enough  food  to  last  us  home  we  would  send  him 
the  pay. 

"Oh,"  said  he  "you  are  Mormons,  are  you!  What  do  you 
want  to  last  you  home?" 

He  then  let  us  have  what  we  asked  for. 


MY  LAST  INTERVIEW  WITH  PRESIDENT  YOUNG.  139 

Arriving  at  the  crossing  of  the  Colorado,  south,  of  St. 
George,  we  found  that  the  flour  and  meat  we  had  left  there 
had  been  used,  but  we  obtained  some  wheat  which  we  boiled 
and  lived  on  for  five  days,  or  until  our  arrival  in  St.  George. 

I  gave  President  Young  an  account  of  my  trip.  I  had  con- 
siderable additional  conversation  with  him,  in  which  he  said 
to  me: 

'  ll  know  your  history.  You  have  always  kept  the  Church 
and  Kingdom  of  God  first  and  foremost  in  your  mind.  That 
is  right.  There  is  no  greater  gift  than  that.  If  there  are 
any  men  who  have  cleared  their  skirts  of  the  blood  of  this 
generation,  I  believe  you  are  one  of  them,  and  you  can 
have  all  the  blessings  there  are  for  any  men  in  the  temple. ' ' 

It  was  the  last  time  I  talked  with  President  Young.  He 
died  the  following  August.  The  assurance  that  the  Lord  and 
His  servant  accepted  my  labors  up  to  that  time,  has  been  a 
great  comfort  to  me. 

In  the  spring  of  1877  I  thought  I  would  try  to  raise  a  crop. 
1  found  that  the  land  had  been  so  divided  in  the  Kanab  field, 
that  what  was  considered  my  share  was  nearly  worthless.  I 
sowed  some  wheat,  but  it  proved  a  failure. 

Some  time  in  August  I  gathered  up  a  little  grain,  and 
started  for  the  mill,  about  one  mile  and  a  half  above  Kanab, 
in  the  canyon.  On  the  way  I  met  an  expressman,  who  had 
directions  for  me  to  start  forthwith  to  the  Navajoe  country, 
with  Deputy- sheriff  Fouts,  of  Richfield.  A  criminal  had 
broken  from  jail,  and  it  was  believed  that  we  could  prevent  his 
escape. 

I  took  my  horses  from  the  wagon,  agreed  with  another  man 
to  do  my  milling,  and  in  a  very  short  time  was  on  ray  way  for 
the  crossing  of  the  Colorado. 

Here  we  first  learned  of  the  death  of  President  B.  Young. 

We  learned  that  the  man  we  were  in  pursuit  of  had  not 
crossed  there.  It  was  thought  advisable  to  visit  the  Moquis 
agency,  and  make  arrangements  to  secure  his  arrest  should  he 
appear  in  that  part  of  the  country.  We  traveled  one 
hundred  and  fifty  miles  east,  in  the  hot  days  of  August. 

In  passing  through  the  Moquis  towns,  we  found  the  people 
making  much  ado  to  bring  rain  to  save  their  crops.  They 


140  CONCLUSION. 

scattered  corn  meal  in  the  paths  leading  to  their  fields ;  the 
women  dressed  in  white,  and  sat  on  the  tops  of*  their  houses, 
looking  to  the  ground  through  an  opening  in  a  blanket 
wrapped  around  their  heads. 

Others  of  the  people  went  about  with  solemn  countenances 
to  induce  the  great  Father  of  us  all,  as  they  express  it,  to 
send  rain.  By  doing  as  they  did,  they  believed  He  would  be 
more  ready  to  pity  them  and  grant  their  request. 

Several  came  to  me  and  requested  that  I  would  pray  for 
rain,  asserting  that  I  used  to  help  the  Piutes  to  bring  rain, 
and  they  thought  they  were  as  much  entitled  to  my  prayers  as 
the  Piutes. 

I  felt  to  exercise  all  the  faith  I  could  for  them,  that  they 
might  not  suffer  from  famine.  In  all  their  towns  there  fell, 
the  following  night,  an  abundance  of  rain. 

Returning  from  the  Moquis  agency,  we  found  the  people  of 
the  towns  feeling  well.  They  said  enough  rain  had  fallen  to 
ensure  them  a  crop  of  corn,  squashes  and  beans.  We 
noticed  that  in  and  around  their  towns  and  fields  it  had 
rained  very  heavily,  but  on  either  side  the  ground  was  dry  and 
dusty. 

On  my  return  home,  I  found  that  the  fall  crop  I  had 
planted  was  too  far  gone  with  drouth  to  make  anything,  but. 
through  the  blessings  of  the  Lord  I  was  able  to  provide 
necessaries  for  my  family. 

This  seems  a  fitting  place  to  close  this  little  narrative  of 
incidents  in  my  life. 

In  my  simple  way  I  have  furnished  the  facts  for  the  pen  of 
Brother  Little,  with  the  hope  that  their  publication  may  be  a 
testimony  to  many  of  the  truth  of  the  gospel,  and  of  the 
power  of  revelation  to  all  who  will  seek  for  the  whisperings  of 
the  Holy  Spirit. 

I  desire  this  narrative  to  be  a  testimony  to  all  who  may 
read  it,  that  the  Lord  is  not  slack  concerning  any  of  His 
promises  to  His  children.  My  whole  life,  since  I  embraced 
the  gospel  proves  this  fact. 

If  this  little  book  shall  leave  a  testimony  of  this  to  the 
coming  generation,  I  shall  be  satisfied. 


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Story  of  Dr.  Scoresby,  the  Arctic  Navigator,  50 

Story  of  Audubon,  the  Naturalist,  50 

Story  of  John  Smeaton  and  the  Eddystone  Lighthouse,  50 

Story  of  Sir  Humpery  Davy,  the  Inventor  of  the  Safety  Lamp,  50 

Story  of  the  Herschels,  a  Family  of  Astronomers,  50 

Story  of  Galileo,  the  Astronomer  of  Pisa,  50 

Story  of  Benvenuto  Cellini,  the  Italian  Goldsmith,  50 

Story  of  Cyrus  Field,  the  Projector  of  the  Atlantic  Telegraph,  50 

MISCEI^AJTOOUS   WORKS. 

Nelson's  Sunday  School  Library,  35  select  volumes  on  a  great  variety 

of  subjects,  in  walnut  case,  $12  00 

Samuel  Smiles'  Great  Works  on  Self-Help,  Character,  Thrift  and  Duty, 

should  be  in  every  Public  and  Private  Library  in  Utah;  cloth,  each     1  00 
Speaker's  Garland  and  Literary  Boquet,  400  Choice  Selections  of  Prose 

and  Poetry  in  each  of  the  4  vols.,  each  2  50 
Chamber's  Encyclopedia,  new  and  revised  Popular  Edition,  with  maps; 

sheep,  net  24  00,  postage  3  50 

Chamber's  Information  for  the  People,  2  vols.  8  50 

Light,  Heat,  Force,  Land  and  water,  by  Jacob  Abbott,  each  1  00 
Fourteen  Weeks  in  Geology,  Botany,  Physiology,  Zoology,  Astronomy, 

and  Philosophy,  by  J.  Dorman  Steele,  Ph.  D.,  each  1  50 

Alden's  Intellectual  Philosophy,  1  25 

Pursuit  of  Knowledge  Under  Difficulties,  2  vols.,  each            ,  1  50 

Parker's  Aids  to  English  Composition,  1  00 

Wood's  Illustrated  Natural  History,  1  25 

Tiny  Workers,  or  Man's  Little  Rivals  in  the  Animal  World,  60 

The  River  Amazon  and  its  Wonders,  80 

The  Euphrates  and  the  Tigris,  80 

In  the  Far  East,  a  Narrative  of  Exploration  and  Adventure,  80 

Natural  History  of  the  Bible,  60 

Scenes  of  Wonder  in  Many  Lands,  50 

Wonders  of  the  Vegetable  World,  50 

Wonders  of  Creation,  Volcanoes  and  their  Phenomena,  50 

Odd  People,  by  Captain  Mayne  Reid,  75 
Ollendorff's  New  Method  of  Learning  to  Read,  Write    and    Speak 

Spanish, 

Key  to  Ollendorff's  Method  of  Learning  Spanish, 

New  Spanish  Reader,  1  50 
An  Easy  Introduction  to  Spanish  Conversation, 
S«oane's  Neuman  and  Barctti'a  Spanish  Dictionary, 


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